the ages of sin, or sinnes birth & groweth with the stepps, and degrees of sin, from thought to finall impenitencie. this text is an enriched version of the tcp digital transcription a46819 of text r213543 in the english short title catalog (wing j661a). 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. 5 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a46819 wing j661a estc r213543 99825899 99825899 30290 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. a46819) transcribed from: (early english books online ; image set 30290) images scanned from microfilm: (early english books, 1641-1700 ; 1795:33) the ages of sin, or sinnes birth & groweth with the stepps, and degrees of sin, from thought to finall impenitencie. jenner, thomas, fl. 1631-1656, attributed name. langeren, jacob van, engraver. 9 leaves : ill. (metal cuts) s.n., [s.l. : 1655] sometimes attributed to thomas jenner. an emblem book. the last plate is signed: ja. v. l. fecit, i.e. jacob van langeren. caption title. imprint from wing. reproduction of the original in the british library. eng sin -early works to 1800. emblem books, english -early works to 1800. a46819 r213543 (wing j661a). civilwar no the ages of sin, or sinnes birth & groweth. with the stepps, and degrees of sin, from thought to finall impenitencie. [no entry] 1655 571 5 0 0 0 0 0 88 d the rate of 88 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-11 aptara keyed and coded from proquest page images 2001-12 tcp staff (michigan) sampled and proofread 2001-12 tcp staff (michigan) text and markup reviewed and edited 2002-01 pfs batch review (qc) and xml conversion the ages of sin , or sinnes birth & groweth . with the stepps , and degrees of sin , from thought to finall impenitencie . suggestion . originall-concupiscence doth make our nature like a foule great-bellyed snake : for , wer not sathan apt to tempt to sin ; yett , lustfull-thoughts would breed & brood , within : but , happie , hee , that takes these little-ones , to dash their braines ( soone ) 'gainst repentant-st●nes . rumination when lust hath ( thus ) conceiu'd it brings forth sin , and ruminating-thoughts its shape begin . like as the beares oft-licking of her whelps . that foule deformed creatures shape much helps . the dangers great , our sinfull thoughts to cherish , stop thire growth , or thy poore soule will perish . delectation . if , sinfull thoughts ( once ) nestle in mans heart , the sluce is ope , delight ( then ) playes its part : then , like the old-ape hugging in his armes , his apish-young-one ; sin , the soule becharmes and , when our apish impious-thoughts delight us oh , then , ( alas ) most mortally they bite us . consent . for , where sin workes content , consent will follow ; and , this , the soule , into sins gulfe , doth swollow . for , as two ravning wolves ( for , t is theire kinde ) to suck lambs-blood , doe hunt with equall-minde : even so , the soule & sin consent , in one , till , soule & body be quite overthrowne . act . sin and the soule●●us , ha●ing stricken hands , the sinner ( now ) for action ready stands ; and tyger-like , swollowes-up , at one-bitt , what euer impious prey his h●●●● doth fitt committing sin , with eager 〈◊〉 〈◊〉 selling his soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iteration . from eager-acting sin , comes iteration , or , frequent custome of sins perpetration ; which , like great flesh-flies liting on ra●●-flesh , though oft beat-off , ( if not kild ) come afresh : hence , be'lzebub is term'd prince of fflesh-fflies , 'cause sin , still , acts , vntill ( by grace ) it dies . gloriation . custome in sin takes sense of sin away , this makes all-sin seeme but a sport , a play : yea , like a rampant-lyon , proud and stout , insulting , o're his prey , staulking about , the saucy-sinner boasts & braggs of sinne , as one ( oh woe ) that doth a citty winne ... obduration . when sinne brings sinners to this fearefull pass , what followes , but a hard heart-brow of brass ? a heart ( i say ) more hard then tortess-back , which , nether sworde nor axe can hew or hack ; iudgements nor mercies , treats nor threats can cause to leave-off sin , to love or feare gods lawes . finall-impenitency . and ( now , alas ) what is sins last extent ? a hard-heart makes a heart impenitent . for , can a leopard change his spotted skin ? no nor a heart accustom'd ( thus ) , his sin . then , conscience , headlong , casts impenitence . with horrid ffrights of hellish recompence . a caution to stir up to watch against sin. by j. bunyan. bunyan, john, 1628-1688. 1684 approx. 9 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b01830 wing b5491 interim tract supplement guide c.20.f.3[1] 99885164 ocm99885164 182487 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. b01830) transcribed from: (early english books online ; image set 182487) images scanned from microfilm: (early english books; tract supplement ; a4:1[1]) a caution to stir up to watch against sin. by j. bunyan. bunyan, john, 1628-1688. 1 sheet ([1] p.) : ill. (woodcuts). printed for n. ponder [..., london : 1684] date of publication suggested by wing. verse: "the first eight lines one did command to mee ..." imperfect: badly stained affecting imprint and text. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -poetry -early works to 1800. 2008-07 tcp assigned for keying and markup 2008-10 spi global keyed and coded from proquest page images 2008-12 john pas sampled and proofread 2008-12 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a caution to stir up to watch against sin . by j. bunyan , the first eight lines one did commend to me , the rest i thought good to commend to thee : reader , in reading be thou rul'd by me , with rhimes nor lines , but truths , affected be . i. sin will at first , just like a beggar , crave one penny or one half-peny to have ; and if you grant its first suit , 't will aspire , from pence to pounds , and so will still mount higher , to the whole soul : but if it makes its m● , then say , here is not for you , get you gone . for if you give it entrance at the door , it will come in , and may go out no more . ii. sin , rather than 't will out of action be , will pray to stay , though but a while with thee ; one night , one hour , one moment , will it cry , imbrace me in thy bosome else i dy : time to repent ( saith it ) i will allow , and help , if to repent thou know'st not how . but if you give it entrance at the door , it will come in , and may go out no more . iii. if begging doth not do , sin promise will rewards to those that shall its lusts fulfill : penny in hand , ye pounds 't will offer thee , if at its beck and motion thou wilt be . 't will seem heav'n to out-bid , and all to gain thy love , and win thee it to entertain . but give it not admittance at thy door , lest it comes in , and so goes out no more . iv. if begging and promising will not do , 't will by its wiles attempt to flatter you . i 'm harmless , mean no ill , be not so shy , will ev'ry soul-destroying motion cry . 't will hide its sting , 't will change its native hue , vile 't will not , but a beauty seem to you . but if you give it entrance at the door , its sting will in , and may come out no more . v. rather than fail , sin will it self divide , bid thee do this , and lay the rest aside . take little ones ( 't will say ) throw great ones by , ( as if for little sins men should not dy . ) yea sin with sin a quarrel will maintain , on purpose that thou by it might'st be slain . beware the cheat then , keep it out of door , it would come in , and would go out no more . vi. sin , if you will believe it , will accuse , what is not hurtful and itself excuse : 't will make a vice of vertue , and 't will say good is destructive , doth men's souls betray . 't will make a law , where god has made man free , and break those laws by which men bounded be . look to thy self then , keep it out of door , thee 't would intangle , and inlarge thy score . vii . sin is that beastly thing that will defile soul , body , name , and fame in little while ; 't will make him , who some time gods image was , look like the devil , love , and plead his cause ; like to the plague , poyson , or leprosie defile 't will , and infect contagiously . wherefore beware , against it shut the door ; if not , it will defile thee more and more . viii . sin once possessed of the heart , will play the tyrant , force its vassal to obey : 't will make thee thine own happiness oppose , and offer open violence to those that love thee best ; yea make thee to defy the law and counsel of the deity . beware then , keep this tyrant out of door , lest thou be his , and so thy own no more . ix . sin , harden can the heart against its god , make it abuse his grace , despise his rod , 't will make one run upon the very pikes , iudgments foreseen bring such to no dislikes of sinful hazards ; no , they venture shall for one base lust , their soul , and heav'n and all . take heed then , hold it , crush it at the door , it comes to rob thee and to make thee poor . x. sin is a prison , hath its bolts and chains , brings into bondage who it entertains ; hangs shackles on them , bends them to its will , holds them , as samson grinded at the mill. 't will blind them , make them deaf ; yea , 't will them gagg , and ride them as the devil rides his hagg. wherefore look to it , keep it out of door , if once its slave , thou may'st be free no more . xi . though sin at first its rage dissemble may , 't will soon upon thee as a lyon prey ; 't will roar , 't will rend , 't will tear , 't will kill out-right , its living death will gnaw thee day and night : thy pleasures now to paws and teeth it turns , in thee its tickling lusts , like brimstone , burns . wherefore beware , and keep it out of door , lest it should on thee as a lyon roar. xii . sin will accuse , will stare thee in the face , will for its witnesses quote time and place where thou committedst it ; and so appeal to conscience , who thy ●s will not conceal ; but on thee as a judge such sentence pass , as will to thy sweet bits , prove bitter sauce . wherefore beware , against it shut thy door , repent what 's past , believe and sin no more . xiii . sin is the worm of hell , the lasting fire , hell would soon lose its heat , could sin expire ; better sinless , in hell , than to be where heav'n is , and to be found a sinner there . one sinless , with infernals might do well , but sin would make a very heav'n a hell. look to thy self then , to keep it out of door , lest it gets in , and never leaves thee more . xiv . no match has sin save god in all the world , men , angels it has from their stations hurl'd : holds them in chains , as captives , in despite of all that here below is called might . release , help , freedom from it none can give , but he by whom we also breath and live . watch therefore , keep this gyant out of door lest if once in , thou get him out no more . xv. fools make a mock at sin , will not believe , it carries such a dagger in its sleeve ; how can it be ( say they ) that such a thing , so full of sweet , should ever wear a sting : they know not that it is the very spell of sin , to make men laugh themselves to hell. look to thy self then , deal with sin no more , lest he that saves , against thee shuts the door . xvi . now let the god that is above , that hath for sinners so much love ; these lines so help thee to improve , that towards him thy heart may move . keep thee from enemies external , help thee to fight with those internal : deliver thee from them infernal , and bring thee safe to life eternal . amen . london , printed for n. ponder at the peacock in the 〈◊〉 . a dehortation from all sinne, but particularly the sinne of drinking. by george freman sonne to sr raphe freman master of requests freeman, george, sir. 1663 approx. 18 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a40446 wing f2167a estc r224156 99834557 99834557 39058 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. a40446) transcribed from: (early english books online ; image set 39058) images scanned from microfilm: (early english books, 1641-1700 ; 1811:07) a dehortation from all sinne, but particularly the sinne of drinking. by george freman sonne to sr raphe freman master of requests freeman, george, sir. [2], 10 p. , printed by a[braham]. m[iller]., london : anno dom. 1663. reproduction of the original at the british library. printer's name from wing cd. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -sermons -early works to 1800. temperance -sermons -early works to 1800. 2006-12 tcp assigned for keying and markup 2007-01 apex covantage keyed and coded from proquest page images 2007-02 robyn anspach sampled and proofread 2007-02 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a dehortation from all sinne , but particularly the sinne of drinking . and when thou art converted strengthen thy brethren . luke chap. 22. ver. 32. by george freman sonne to s r raphe freman master of requests . london , printed by a. m. anno dom. 1663. a dehortation from all sin , &c. reader , if thou hast been hitherto carefull to lead a good life , according to the rule of gods word , i entreat thee to persevere for the lords sake unto the end , that thou mayest receive the end of thy ●…ope even the salvation of thy soul ; which upon thy continuance in well doing , thou shalt most certainly accomplish , to thy unspeakable comfort : but if thou art a captive to the false , and deceitfull pleasures of sin , as i have been ; hearken unto me , who can upon too too long an experience ( lord pardon my many relapses ) assure thee , that what fair appearances soever sin presents thee with in its first approaches , it will leave a sting behind , and after the commission of every sinfull act , thou wilt most certainly be so far remov'd from god as the greatness of thy sin was ; and as the testimonies of a good conscience decay , so will the accusations of an evil one come in their room , till insensibly thou fall into horror and despondencies of spirit , one of the least of which is far too dear a price for all the pleasures the world can afford thee . these are the entrances of hell into thy soul , upon the withdrawings of god and spirituall consolations ; without which the soul languisheth , as the body fainteth upon a decay of the animall , or vitall spirits : this must thou look for after the continuance in any known , and presumptuous sin , but if thou find it not , thy condition is dangerous , for the obduration , or hardening of the heart is the threshold of hell : look quickly then and seriously into thy soul ; labour to get a sight of thy sins in the book of conscience , whiles they may be blotted out ; pray earnestly to god for a true sense of them , ( for prayer is the key of heaven ; ) consider often of death , judgement , heaven , and hell ; think how odious the sin of ingratitude is between man and man , and that unthankfulness for the blood of christ is the highest of that kinde : think of the shortness of mans life , and the great business is to be done in that little life : that thy short life is posting to an end ; o the folly , and madness of sin ! it is a continuall acting against reason , a treasuring up of wrath with the god of all power , a providing for the society of devils , and damned souls , who will be cursing their maker , and one another to all eternity ; 't is that which only is dishonourable to man , a disturbance to commonwealths ; it is the satisfaction of devils ( if they could have any , ) the trouble of angels , and blessed souls , nay the grieving of the holy ghost , and the continuall murthering of the son of god. i have no design in this short discourse , but the glory of god , the conversion of souls , and the discharging of my own conscience , by testifying to as many as i can , the detestation of my former life , that so the ill consequences of my example may be in some measure repaired by this publication of my self : and therefore wish to that end that all may see this , that saw my debauchery : and i beseech god to give me boldness in the confession of my faults , and to make me only shamefull of recommitting them . above all things i advise men to beware of immoderate drinking , which duls the understanding , and makes the soul impatient of contemplation : it disposeth vehemently to the pleasures of sense , and to a gigling impertinent mirth ; it precipitateth to the acts of uncleanness , and exciteth all the passions , exposing men to many and daily hazards both of soul , and body , and rendring them unfit for any employment either in ecclesiasticall , or civill affairs . and since it is so , that some mens bodies by their temperament do require strong drinks more than others , it is not a totall abstinence but a moderate use of it which is expected : for which end i think it a very good rule by which to set some observable bounds to drinking ; that men would drink so far as to cherish the stomack , but not to the least elevation of the brain ; and the stomack is satisfied with a small quantity , unless a man lye under the cheat of a habit : but when the spirits of the wine , or any strong liquor , begin to mount up to the brain , from whence the soul doth principally , and most immediately act ; the contemplative power begins to be disquieted , and unfixt , and the soul now to fluctuating , as it were , and wavering in her motion , ( her best , and steady operations being hindred ) pleases her self with being conversant about outward things , and triviall objects , and lyes more expos'd to the danger of frequent temptations : this which i speak of is but the first change of the brain , when it is altered from its usuall tone and composure ; and although a man may drink to this pitch , and yet carry civility about him , and a favourable correspondence with men , because his tongue doth not falter , neither is his understanding so obscu'rd , as to fail , at least in matters of common converse ; yet this person who hath done nothing unacceptable to the world , hath so chang'd the scene within himself , that he is now more at the command of his sensuall appetite , than before , and his noble faculties begin to lean towards the world , and stagger in the sight of god , though his legs stand firm before the eyes of them that see him : i appeal to the consciences of any such plausible drinkers , whether they do not find themselves more cold in acts of devotion , more fond of outward pleasures , more affected with the thoughts of temporall honours , and the favour of great men , more than the love of jesus . whether the contemplation of eternity and the estate of their souls in reference to that being , doth so well relish with them at that time ? if they did so , why do they not wave a stage-play , and go to publick prayers , which are at that time ? why , instead of going to a wrangling gaming-house , do they not study the game of christianity , that they may beat that experienc'd gamester the devil , and win their souls , which lye continually at stake , and are in eminent danger of being lost ? what a sad thing is it that so noble a creature as man , should rest in , and be contented with trifles , for whom are prepar'd the glories of eternity , if here he will take upon him the easie yoke , and light burden of christ ? now although many men that drink not , may , and do often these things , and far worse ; yet drink betrays them more easily to vanities , and idle pastimes : therefore be carefull to avoid this degree of drinking , and thou wilt then be secure from the scandalous sin of visible drunkenness , which is the beastly consummation of the former : i do not speak this to perswade men from society , and chearfulness ; as if religion , and mirth were things inconsistent ; since i know that true mirth is found no where else : but we do for the most part mistake mirth the most of any thing : accounting that it consists in laughter only ; whereas properly a man may be most truly merry when he laugheth least : for none laugh more than ideots , and men of weak understanding , and sensualists ; while men advanc'd in knowledge , and quieted in mind , by serious and due reflections on themselves , do it but seldome : but none will deny but the latter sort , have the greater cause for mirth , and consequently must needs be more truly merry ; for true mirth is a complacency of the mind , arising from the apprehension of our personall happiness ; yet while we are in the body , laughter is naturall , and if it be kept within its bounds , and plac't upon right subjects , is both allowable , and conducing to health ; but is not tyed to the glass , or bowl : this caution against drinking , concerns those chiefly whose bodies require strong drinks in some small proportion , ( for none do much ) since those who are of another temperament , will abstain without any mans counsell , or any vertue of their own , which is only seen where there are propensities to the contrary ; though some men of this sort may contract habits to themselves , contrary to the first requisites of nature . i cannot methinks disswade men enough from this sin , because i have so often drawn others into it , and therefore hope to make some reparation for the spirituall hurt i may have done them who are yet living , whiles for those of my associates who are departed this life , i hope the mercies of god did overtake them ▪ and i wish from my soul that the spirituall dangers which i have experimented , and do know to be in that which we call good fellowship , or a chirping cup ( two seducing terms ) and the great scandall , besides the sin it self , which is in staggering drunkenness , may have such an influence upon those who have no account to make for any thing that they have yet done as to this sin , that they may never commit it ; and for those who have , and do yet continue in it , that considering the great dangers attending upon it , which ( though now drown'd in the lavours of the grape ) will one day rise up and shew themselves to their terrour , they may start from it with as terrible apprehensions , while they may prevent the danger , as the reprobate will do at hell when time is past , and he cannot escape it . for my own particular , i have habituated my self to this vice from my youth , and of later years have continued in it upon a misapprehension , that the predominancy of my temperament being melancholy , which is cold , and dry , it did require the supply of some accidentall heat to correct it : but i do now think i have mistaken my self all this while , since looking back upon my beginning , i do not find i was so when i was under tutelage ; and therefore do impute it to a habit contracted since , and some intervening causes of discontent : but since it is so easie a thing to be cheated into an ill custome , and so dangerous to be under it , it behoves us to be very vigilant against this adversary , which comes in the shape of nature , and hath such great advantages upon us . custome hath an interest in the actions of the whole world ; in good men it disposeth them to goodness , though the first principle that moves in them is a principle of grace ; but when the sanctified soul hath made some progress in a good life , custome comes in , and promotes it , and facilitates our perseverance : in bad men likewise it disposeth , and enclines them the more strongly to vice ; and you shall finde , that men who accustome themselves to a constant afternoons-draught in the week dayes , seldomest go to an afternoons sermon upon the sunday , if they go at all ; because the ill habit prevails so strongly , that the vitiated stomack must have its false wants supplied , though the soul miss of her spirituall repast . to prevent the contracting of this habit upon such as are yet free , and to set those at liberty who are enslav'd by it , i shall propose this generall remedy ; be alwaies employ'd in lawfull exercises : it is an epidemicall disease amongst the nobility and gentry of this nation , to be sick of their time ; which is such a burden to them , that being tir'd with the tediousness of the day , they must either drink or trifle it away to avoid a surfeit ; this as it is a disparagement to their judgements , so it is an exceeding detriment to their souls ; for since man hath a soul which must be eternally sav'd or damn'd , he is a fool that thinks he wants employment , and he doth every minute draw neerer to the ruin of himself ; therefore let none of us ever pretend that we want business : if i have no accounts to take concerning my estate ; no law-suits to follow ; though i am not a magistrate , or a divine , though i have no office at court , though i have the gout and cannot walk ; though i am blind , or shut up in a dungeon from conversing either with men or books , or whatsoever can befall me , yet still i have a soul which is in her militant estate , and in the worst of these conditions i can do acts of repentance , reflecting with sorrow and detestation upon my sins past , and renewing my purposes of amendment : i can meditate upon gods mercies and all his attributes ; i can perform acts of praise to him : and for those publike actions which i cannot do if i am denied the liberty of my body , and the society of men , yet i can have them in voto , and desiring to do what i am denied , and so i can keep on my journey to heaven , though i lie sheckel'd in a dungeon . but indeed employment is as generally mistaken as mirth ; for most men think they want it , if their time be not spent in some bodily exercise , or upon some slight or common subject ; but for meditation upon god and the soul , the concernments of it , that 's accounted a symptome of melancholly , and reading , writing , or discoursing of any thing that is serious , or profitable , which comes the neerest to it . a great cause of this evil ariseth , either from the carelesness of parents in not giving their children a literate education , or their own neglect of improving it , when they are at liberty from their tutors , or parents , or whoever had the charge of them : for as the principles of learning and knowledge do wear out , so the delight in superficiall things grows more strong and prevalent ; because the knowledge of any one thing , and the delight in it , alwayes go , and come together ; since we cannot take pleasure in any thing which we are ignorant of : therefore hawking , hunting , horse-matches , gaming , stage-plays , and the like , are made the business of our time , in which our delights do terminate , which should only be us'd to unbend the mind , and give it relief after serious employments ; and to exercise the body for the preservation of health , being altogether subordinate to greater ends ; and this is one reason why taverns are so much frequented ; because libraryes are out of request , and holy , learned , or serious communications do not relish with us : but this is not sufficient to excuse them : for though men either want education , or stifle it , yet they cannot extinguish reason , and lose the principles of religion , which they have in their catechismes , in their bibles , and by preaching ; and therefore upon that account it is expected by god , that they yeeld obedience to him proportionably to this common , and generall knowledge ; which if any man fails to do , want of education will not be a sufficient plea , because it will be found to be an act of his will , running contrary to these degrees of knowledge : if any man shall say at the tribunal of christ , that he spent his time in drinking , and idle pastimes , because he was not brought up to learning , what will that avail him , who did live under the means of grace , which were sufficient for his salvation ? for though he had no knowledge in tongues , and sciences , yet he knew the commandements of god , and could not plead ignorance in presumptuous sins ; and though he that cannot read and understand greek , or latin , yet if he can read english , let him spend a part of his time in reading the bible , and other good books , and though he cannot discourse in naturall or morall philosophy , or in the metaphysicks , nor much in practicall divinity , yet let him speak within the limits of his knowledge , let him reprove common sins , and give all encouragement to the generals of a holy life , both by word and example : and if he be sooner tir'd with discourse , than men of greater knowledge would be ; then let him betake himself ( as i advis'd before ) to some honest divertisements ; but not to any thing that hath the least appearance of evil in it ; the result of this is , that whether a man be literate , or illiterate , he may serve god : and those gentlemen of our nation that are not members of the commonwealth of learning , may yet be members of the mysticall body of christ : and though their delight in great studies , in polemicall discourses and meditations are lost , proportionably to the decay of their knowledge , yet their time may be the more spent in the agenda of religion , and they may be allow'd a more frequent use of lawfull recreations , but not of drinking though but to good-fellowship ; which though the word sounds finely , a man can hardly do it and secure his innocence : but since the remedy of continuall employment is not sufficient for an accustomed drinker , he must unravell the habit by little and little , to which the shunning of idleness will very much help him . to conclude , let us be carefull to resist all the species and kindes of sin whatsoever , for it is only sin which can deprive us of the favour of god , which if once we are excluded from , we are eternally lost ; but especially the sin of drinking , which is the unhappy parent of all other sins : and therefore the more carefully to be withstood ; which care if this short admonition may but stir up in one soul , i should more rejoyce to know than to have the greatest honour of the nation confer'd upon me . now to god the father , god the son , and god the holy ghost , be all honour , glory , praise and adoration , given by me , and by all his creatures , from hence forth to all eternity . amen . finis . a soueraigne salue to cure a sicke soule infected with the poyson of sinne. wherein is contained, 1 the strength and force of the poyson of sinne. 2 how mans soule became poysoned? 3 how the soule of man poysoned by sinne may be cured, and restored. these parts are all authenticall, and comprised in a most short and compendious method, briefly to be read, that they may be effectually practised. newly published by i.a. minister and preacher of gods word. andrewes, john, fl. 1615. 1624 approx. 20 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a19519 stc 595.4 estc s115221 99850440 99850440 15642 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. a19519) transcribed from: (early english books online ; image set 15642) images scanned from microfilm: (early english books, 1475-1640 ; 864:01) a soueraigne salue to cure a sicke soule infected with the poyson of sinne. wherein is contained, 1 the strength and force of the poyson of sinne. 2 how mans soule became poysoned? 3 how the soule of man poysoned by sinne may be cured, and restored. these parts are all authenticall, and comprised in a most short and compendious method, briefly to be read, that they may be effectually practised. newly published by i.a. minister and preacher of gods word. andrewes, john, fl. 1615. [22] p. printed by nicholas okes, and are to be sold by francis grove, dwelling at the signe of the wind-mill, neare to st. sepulchres church, london : 1624. i.a. = john andrewes. formerly stc 6. identified as stc 6 on umi microfilm. signatures: a b⁴ (-a1, blank?). reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. 2006-02 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2006-06 mona logarbo sampled and proofread 2006-06 mona logarbo text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the author to the reader . if sathans might and force of sinne heere seemes thy soule to wound , a soueraigne salue this booke prescribes , direct to cure it sound . esteeme this salue , and exercise each day and night the same , so shall your soule well cured be which sinne brought out of frame : regard it more then worldly wealth , no treasure like to this , no mony can buy saue to cure ▪ our soule , if this should misse . i. a. minister and preacher of gods word . a soveraigne salue to cure a sicke soule , infected with the poyson of sinne . wherein is contained , 1 the strength and force of the poyson of sinne . 2 how mans soule became poysoned ? 3 how the soule of man poysoned by sinne may be cured , and restored . these parts are all authenticall , and comprised in a most short and compendious method , briefly to be read , that they may be effectually practised . newly published by i. a. minister and preacher of gods word . london : printed by nicholas okes , and are to be sold by francis grove , dwelling at the signe of the wind-mill , neare to st. sepulchres church . 1624. the booke to the reader . if i had tongue to speake with voyce , oh then most loude still should i cry , all those that heare me would reioyce , now for to buy mee presently . each greater booke of price more deare which you may buy , cannot containe effectuall physicke which is here , soules health from sinne for to regaine , direction true in me is penn'd , rightly to cure thy soule from sinne : haue care to vse me as thy friend , now read me through , if thou beginne . first , of the strength and force of the poison of sinne . to bee plaine in words , certaine in sence , and short in writing , i will briefly describe the strength of the poison of sin . it is a spirituall poison , the breach of gods law , 1 ioh. 3.4 . the which whosoeuer committeth is of the diuell , 1 iohn 3.8 . yea , it is the vile , and most damnable thing in the world . the onely noli me tangere , which no man without the displeasure of almighty god , could euer taste , or touch in the least degree . for , via peccati ingredientes contaminat , progredientes obstinat , egredientes exterminat . sinne in the first entrance defileth , in the progresse hardeneth , and at his going out destroyeth . it causeth all those that commit it to dishonour god , to crucifie christ a fresh , and to greeue the holy ghost : it makes the angels to moure , and all gods creatures to groone and sigh vnder the burthen of it , rom. 8.22 . it is the very excrement of the diuell , that old serpent ; the age of it is almost as old as the worlde : for scarce was there a world , but it was a prisoned worlde with sinne ; and almost no sooner was there a man , but hée was infected with this poison . and so strong was this poison , euen at the first committing of sinne , that it made all the worlde mourne for her mallidy , the which neither ghiron , esculapius , nor apollo could euer heale : no , if all the angels and men both of heauen and earth were in one , they could neuer heale it . our poysoned soules could not bee cured without a mithradate confection of the best bloude that euer was in the worlde , euen the most pretious bloud of christ iesus , the onely begotten sonne of god. so this spirituall poyson can bee nowayes cured , but by a spirituall antidote ; this most deadly poyson must haue the most soueraine antidote ; onely here is the difference , that as hel giueth the poyson , so heauen giues the helps . there is no sinne so small , that hath not cost the sonne of god euen a sea of sorrowes . o what a hell ( thinke wee ) was iesus christ in for our sinnes , when hee swet both water and bloud , and prayed thrice most feruently to haue that bitter cup pase from him ? yea hee brake out into this sundring voice , and cried to god his father . quare dereliquisti me ? why hath thou forsaken me ? whose bloudy sweat came trickling downe to the ground luke 22.44 . in the which ( no doubt ) he felt the force and strength of sinne , the wrath of god against it , the iustice of god requiring punishment for it , the power of the law pronouncing condemnation to it ; the force of death , the tyrannie of satan , and the torment of hell , which was forcible enough to haue drawne streames of teares out of the driest eye that euer was in the head of man , and to haue excited a multitude of sorrowfull groanes out of the hardest heart that euer god made . oh , was the strength of sinne so great , that it caused christ to shed dropps of blood for our sinnes , and cannot we shed forth one teare for the same ? oh , i beseech you , let the horror of it be alwayes fresh in our memorie , and the meditation thereof imprinted in our hearts , that wee may remember those grieuous dropps of that most precious blood , which iesus christ shedde for our sakes , for our sinnes , for our soules , and for our saluation . let vs loue him for it , thanke him for it , and serue him for it , all the dayes of our liues . so that our hands may tremble and shake for feare , and our whole body may quake with terror of it , when any euill imagination is hatched in our hearts , or any wicked deede should be acted with our hands , that we may be euer terrified from nourishing sinne in our bosome , whose condition is so vile and base . for such is the nature of sinne , enter where it will , it is the heart it aimes at , and it will not stay vntill it comes there : because sinne and sathan loue no venison but the heart , no fowle but the breast , and no fish but the soule . the heart is the throne where sinne would raigne , and the soule it selfe is the seate where sinne would sit . and therefore , the more sinne labours to poyson that part , the more should wee striue to preserue it . if our heart bee gods throne then is hee a most vile traytor to god and himselfe , that suffers sin , gods great enemy , that proud , presumptuous , aspiring tyrant , to sit in the seat , and tyrannize in the throne of the soueraigne maiestie of almighty god. thus wee may see , that the very subiect and seat of sinne is the heart and soule of man , that most glorious and pretious part , which god made like to himselfe , and for the which the sonne of god was crucified . and as sinne delights to sit and captiue both the heart and soule of man , so the longer it raignes there the worse it is ; for as in good things the elder the better ; so in the euill of sinne , the elder the worse , and the more they will grow in number . aske one of the holiest men , hee that had fewest sinnes ; they are more in number ( saith hee ) than the haires of my head . oh who can vnderstand his errours ? psalme 40.12 . psal . 19.12 . or who can tell how oft he offendeth ? yea , sinne is growne so foule , so great , and is so scattered abroad into so many mens hearts , that s. iohn saith , totus mundus in maligno positus est : the whole world lyeth plungeth in wickednesse . now to speake more of the euill of sin , it appeareth in thrée things ; first in the deformity . for god doth loath it . secondly , in the iniquity , for the diuell doth loue it . thirdly , in the generall contagious poyson and leprosie thereof : ( as s. iohn saith ) the whole world is infected therewith . secondly , how mans soule became infected therewith . at the beginning , god suruaying his workes with the eyes of his wisedome , after they had passed the hand of his power , his iustice pronounced this infallible sentence , genesis 1.31 , loe they were all very good . how then came it to passe , that mans soule became poysoned ? and christ sayth in another place , from the beginning it was not so . mat. 19.8 . salomon sayth , god made man righteous , eccles . 7.29 . the answere whereof our christian philosophy sheweth vs , that our poysoned soules which defile our whole nature came from the fault and fall of adam ; and from the curse of the earth through adams transgression . for the diuell , that roaring lyon , in whom the full perfection of malice lies , knowing how to most hurt , hath poysoned the fountaine , adam and eue : & the fountaine once poisoned , then the streames issuing from the same are sure and most certainly infected . the which dauid confesseth in the person of all regenerate men , i was shapen in wickednesse , and in sin hath my mother conceived me , ps . 51. thus our spirituall poyson came into the soule and body of man by the subtiltie of sathan , that arch-enimy of man-kinde . for he being once an angell in heauen , a goodly creature , would needes become a god , and consequently a creator . now , a creator must needes make something , and therefore here we may behold his worke ; lo● , it is euen sinne , for sinne is the true creature , and onely worke of the diuell . and as he is a spirit , so hee hath society with the spirits , as bodily creatures haue with our bodies . thirdly , how the soule of man poisoned by sinne , may be cured and restored . the soule of man that is poysoned by sinne , must begin to be cured in this life , but it cannot bee perfected in this life : for whatsoeuer is begunne here in grace , in the life to come shall be perfected in glory . and for this great cure , we ought diligently to obserue three things . 1. first , wee must know our selues , what estate wee are in , that wee may see how wee are poysoned . 2. secondly , wee must vse the remedy to cure the poyson . thirdly , we must take our medicine in due time . therefore , hee that hath eares to heare , let him heare ; and that hath eyes to see , let him see , and diligently obserue what salue hee must take to cure this poyson of sinne . the first and principall thing is to take this precept of the philosopher , nosce teipsum , know thy selfe ; it is the first thing to bee done to this cure , and the beginning of all grace : for in vaine is the medicine ministred , where the disease is dissemblingly couered , and kept vnknowne . wherefore , whosoeuer thou bée that feelest thy selfe to bee infected with this poisoning sinne , and art inwardly touched with any care of thine owne saluation , and doest groane with earnest desire to stand in fauour againe with god ; thou must seriously enter into thy selfe , and make a true suruey of thine inward man , that thereby thou mayst know how sinne hath poisoned thée both in greatnesse and danger . for vntill thou knowest thy sinnes , and how they haue infected thy soule , that thy conscience may bee conuicted by them , thou canst neuer bee cured . no man can rightly acknowledge his owne sinnes , no man can truly confesse his fayth , no man can duly vse the sacraments , that doth not first earnestly try and examine his owne conscience : that is , throughly to try , narrowly to search , and dilligently to prooue , who , and what manner of person hee is , and in what case hee feeleth himselfe , how deeply his owne conscience is poysoned with sinne . and withall , to know how , and which way hee may come into fauour againe with god. to the same effect s. paul sayth , let euery man proue his worke , gal. 6.4 . and againe , proue your selues whether you be in the faith , 2. cor. 12.5 . examine your selues , and bee sorrowfull for your sinnes ; not for some sinnes , but for all sinnes wherewith you are infected and poysoned : and that not for an houre , nor a day , nor for a weeke , nor a moneth ; but mourne for your misdeedes , and bee sorrie for your sinnes continually , euen so long as you liue . wee must doe as the prophet dauid did , when he had considered his wayes , and found they were euill , he euer after turned his feet vnto the testimonies of the lord. ps . 119.56 so must euery one doe , that mindeth to bee cured from the poyson of his sinne ; examine his owne conscience , and make his heart smart for his sinne , by aggrauation thereof . the church of god confesseth not her sinnes lightly , but with wonderfull griefe . dan. 9. secondly , wee must vse the remedy to cure the poyson of sinne . as by nature wee hate euery thing that hurteth vs , how much more by grace should wee abhorre sinne that woundeth vs ? amongst all the workes of the diuell , there was none so mighty and malicious as the poisoning and destroying the soules of men by sinne . so for to cure our soules from this deadly poison , our sauiour iesus christ , that heauenly physition , hath accordingly giuen vs a remedy proportionable to our malady , out of his glorious store-house of the holy scriptures if we will he cured from the poyson of sinne , we must take christ , and the vertuous physicke hee giues vs by a liuely fayth ; but wee must keepe and retaine him , and it , by holinesse of life . these two , faith and holinesse are the two bonds of our vnion with christ : faith brings christ to vs , and holinesse keepes him with vs , and vs with him . if any man ( saith christ ) heare my voyce , and open the doore , i will come into him , and will stay with him , and hee with me . thus by faith we take this heauenly physicke , and by holinesse wee kéepe it . wherefore , all those which formerly obeyed sinne , if they will be cured from the poison thereof , by faith and holinesse of life , they must now withstand it . they which were wont to yeelde vnto it , must now striue against it : they which were wont to delight in it , must now lament it : they which did formerly let sinne raigne and captiue their soules in them , must now raigne ouer it , quench it , and subdue it , and flie from it , as from the most venemous sting of a serpent . if the filthy and stinking poyson of their sinnes cannot moue them , let the shortnesse and vncertainty of their liues dampe them . if the shortnesse of their lines cannot , let the small number of them that shall be saued fray them . if that cannot , tell death terrifie them . if death cannot , let the day of iudgement shake them . if all these cannot , then will the torments of hell for euermore torment them . thirdly , wee must take our medicine in time . for common experience teacheth vs , that tempus est pretiosum , breue , & irreuocabile , time is pretious , short , and irreuocable , qui non ost hodiè , cras minús aptus erat , he that is not ready to receiue this heauenly physicke to day , will bee lesse ready to morrow . let vs therefore take this time while wee haue it , for we haue no time but this present time ; the time past is not ours , it is gone , and cannot bee recalled the time to come is not , for beeing not come , it may bee it neuer shall come : onely the present houre is ours , let vs take and make good vse of it . so that now , euen now is the time to take this wholesome and brauenly phisicke to purge away our sinnes ; while wee are here in this life , the time is in our hands . now the doore is open , but after this life it will be shut . therefore now while the gospell shineth , now while christ calleth , now while he speaketh , now while hee kneeketh , let vs amend our former liues ; let vs now therefore heare gods word , let vs now obey him , let vs make this day our day to returne vnto god. and although we could neuer bee mooued by reading any booke heretofore , or by hearing gods word preached hitherto , yet let vs now be moued at the last , and with good ezechias , let vs be afraid of gods threatning , sorrow aforehand , examine our consciences , and mourne for our sinnes , let vs clense and purge our hearts and soules from this poison , and let vs neuer drinke , nor taste that deadly dregs againe . let vs walke no more so inordinately in it , wallow no more in the filthie mire of it , obey no more the lust of it , nor giue our members any more to be weapons to fight for it : but with all our power let vs oppose it , resist it , and manfully with all our force fight against it . oh let vs shake off our sinnes , banish them , send our dearest darlings packing , and neuer pittie them , neuer loue them , neuer be led by them , for they would poison our soules most deadly vnto eternall destruction . to conclude , god grant that we may all , and euery one of vs forsake our sinnes in time , before it bee too late ; and as physitions doe heale many sore maladies with sharpe medicines : so giue grace o eternall and most gracious god , that these my labours ( though they seeme vnsauery , and sharpe to the wicked ) may yeelde such sound and godly phisicke , that they may become a salue to cure , and preserue the soules of the godly , in their zeale of thy glory . and furthermore grant o swéet iesus , that it may offer and minister all such spirituall physicke vnto the soules infected with the poyson of sinne , that it may be a meanes to withdraw them from the same . and that the salue , which is here presented vnto such as are sicke , and almost past recouery , may worke so effectually one them , that it may both strengthen , helpe , and heale them of that damnable poyson , wherewith they are so deadly infected . this god grant , without whose helpe all the labour of man is in vaine . and thus both from the poyson of sinne , and the punishment due for the same , the lord deliuer vs all , euen for his deare sonne christ iesus his sake , our onely saviour , to whom with the father , and the holy ghost , be all honour , glory , praise , power , and dominion , both now , and for euer . amen . the author to the reader . gentle reader , i most humbly desire thee , ( what so euer thou bee ) that gatherest any spirituall physicke to cure thy soules mallady out of these my labours to pray vnto my sauiour iesus christ for mee , to direct me with his holy spirit , and giue mee his grace , to vse it to salue and cure my owne soule ; that as i endeauour to cure thee in words , i may also labour in deedes to raise and preserue my selfe from all my sinnes , to the setting forth of gods glory , and the saluation of my owne soule , which god grant for his sonne iesus christ his sake , amen . finis . the court convert: or, a sincere sorrow for sin, faithfully travers'd expressing the dignity of a true penitent. drawn in little by one, whose manifold misfortunes abroad, have render'd him necessitated, to seek for shelter here; by dedicating himself and this small poem. by h.a. gent. h. w. (henry waring) 1695 approx. 28 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a67600 wing w856aa estc r219546 99831009 99831009 35471 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. a67600) transcribed from: (early english books online ; image set 35471) images scanned from microfilm: (early english books, 1641-1700 ; 2085:18) the court convert: or, a sincere sorrow for sin, faithfully travers'd expressing the dignity of a true penitent. drawn in little by one, whose manifold misfortunes abroad, have render'd him necessitated, to seek for shelter here; by dedicating himself and this small poem. by h.a. gent. h. w. (henry waring) 28 p. printed for the author, [london] : [1695?] place and date of publication from wing. epistle dedicatory signed: henry anderson. in verse. copy stained with print show-through and tightly bound. reproduction of the 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 sin -early works to 1800. 2008-01 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2009-01 emma (leeson) huber sampled and proofread 2009-01 emma (leeson) huber text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the court convert : or , a sincere sorrow for sin , faithfully travers'd ; expressing the dignity of a true penitent . drawn in little by one , whose manifold misfortunes abroad , have render'd him necessitated , to seek for shelter here ; by dedicating himself and this small poem . by h. a. gent. printed for the author . to the honoured ioseph boyeck esq r : s r the author's condition being at present on a level , and the basis of his former fortune overthrown , to get clear of the dilemma , and prevent his future interment in the ruins ; humbly takes leave to dedicate this small poem ( the off-spring of a penny-less muse ) to your kind acceptance : having nothing in this iron age , wherewith to support him , but a feeble quill . he knows it is not practicable to trade for wealth in the poets territories , he might as well depend on the wheel of fortune for a benefit , which only turns to the advantage of her favourites , than fish for pearl in the muses helicon , where are only wrecks , and no riches ; he has only play'd a little about the brink ; which , if not we done , is submitted to correction : but , b●lieving the spirit of goodness and true humility , resides in your generous breast , as rich gemm in a noble cascate , he is encourag'd to lay this the aforesaid brat a● your hospitable gate ; for they whose estimate of men , and things proceed not from a blind and popular applause ; lives u●most near the example of our saviour who , when on earth declin'd the conversation of a proud tetrarch , for that of a poor lazer , and valu'd more the holy acts of an humble fisher , then all the great and heroick deeds of a haughty caesar . i am your honours most dutiful servant , henry anderson the court convert . deluding world , which hath so long amus'd , and with false shapes my dreaming soul abus'd ; ●yrannick court , where simple mortals buy , with life and fortune , splendid slavery ; ●ence-forth adieu ; my goodly stock of years , ●aid out for that , i now lament with tears . monarchs , who with amazing splendor glare , ●nd favorites , who their reflections are ; ●oth shine , 't is true , but 't is like glass they do ; ●rittle as that , and made of ashes too : the hour is set , wherein they must disown the royal pomp , the treasure , and the throne : the dazling lustre of majestick state shall be extinguish'd by the hand of fate ; highness must stoop into the hollow grave , and keep sad court in a cold dampish cave . beauty , and jovial youth , decays apace ; age still , and sickness , oft doth both deface , the favorite whom all adore and fear , whose strength doth so unshakable appear , it 's but a tower built on flitting sands , no longer than the tempest sleepeth , stands : nor can the calm of fortune long insure ; or monarch's favour , crazy man secure : we moulder of our selves , and soon or late , we must resign beloved life to fate . from stately palaces we must remove , the narrow lodging of a grave to prove : leave the fair train , and the light-guilded room , to lie alone benighted in the tomb. god only is immortal ; man not so : life to be paid , upon demand , we owe. the rigid laws of fate , with none dispense , from the least beggar , to the greatest prince . the crooked sythe , that no distinction knows , monarchs , and slaves , indifferently mows . one day we 'd pity those we now admire , when after all the glory they acquire ; when after all the famous conquests they have made , fierce death their lawrels in the dust hath laid . those heads and hands , which states and princes steer , who rule in peace , and conquer in the war , shall , by a sad , and certain change of state , be doom'd a prize to death , and rigid fate : then be no more ; their very name will die to fame , unless preserv'd by history . 't is heaven's great king alone , whom angels serve who does our hearts , our care , our love , deserve ; to him all 's due , there 's nought at our command , but must be paid at his divine demand : to him the christian ought to make his court , his love the only matter of import : not , but that honour must to kings be paid , being by heav'n , heav'n's vicegerents made ; to such we dedicate our hearts and hands , with due submission to their just commands ; and their unjust ones , tho we cannot do , we must the mulct , with patience , undergo : t is sacrilege ( in any case ) to pry ●nto the god-like power of majesty ; and mere typheon insolence to strive , law to a king , with lawless arms to give . but all good subjects should adore the hand , by which kings , and the crowns they wear , do stand ; and while the earth's great master we revere , pay homage also to the thunderer ; to god , whom kings obey ; whose bounty gave their scepters , crowns , and all the goods they have : to god , whose sun-beams guilded royal state , and glory gives to each great monarch's fate ; with whose unknown , but to him easy , skill , manages powers , and princes as he will. now for to get in favour with this prince , there needs no more , but simple innocence : no honour at his court is bought with gold ; but for cheap love are all preferments sold : and in proportion to the love you bring , you shall have power from the king of kings : with a good stock of love there one may climb , to a great fortune , in a little time . nor is it hard me-thinks to love a god , who is himself so loving , and so good. in other courts a man doth lose himself , oft for a little , and long drudg'd for pelf ; in business bearing an uncertain state , made void ( sometimes ) by envy , or by hate , rendring possession of too short a date . for as a dropsie makes the body grow , ( at the same time , that it brings nature low ) o're-whelm'd with water , choak'd with wind , so wealth at once swells up , and starves the mind ; ●t god , the soul's capacity doth fill ; ●is bounty over-flows man's boundless will : ●nd since the earth cannot our nature bless , ●nd the great world 's too little for the less , ●is boundless self he gives us , is so good ( as romans hold ) the sacramental food ●o regale us , with 's body and his blood , with heavenly manna , angels tasteful meat , the same he gave his loving twelve to eat : ●imself the treater , and himself the treat . come all that hunger to the royal feast ; come ev'ry one and wear the nuptial vest : ●et the king's splendor dash , or dazle none ; or being mean , discourage any one . ●our host is known to be as meek , as great ; and will alike the king and beggar treat . spare not his board , you cannot make him poor ; the more he gives , the greater is his store : his bounty , like his treasure 's unconfin'd , by giving , still to give the more inclin'd . come then , and crowd into his royal court , and to the source of goodness all resort . love h i m , whose goodness words cannot express ; and whose ail-flowing bounty is not less ; lift up your reason then , and have a care , no foolish worldly baubles enter there : with such precaution you 'll acquire his grace , and purchase in his glorious court a place , where you will bless the day you first awoke , the happy time in which your slumber broke : crowds of all blessings will your hearts invade , and your fresh blooming joys will never fade . no more the storms of princes you will fear , that cause so many wrecks , and wretches here , where in a moment all the cargo's lost , which your whole stock of anxious care has cost ; one day [ with god ] affords you more content , than twenty lives , in courts of princes spent ; an angry word , a slight , a gloomy frown , will be enough to cast a courtier down : ●f he would beg a favour of his king , let his request be ne'er so mean a thing , a hundred journeys he must undertake , his suit to this and that great courtier make : thousands of legs , and cringes it will cost ; ●nd after all , perhaps his labour 's lost . ●ut with god's votaries it is not so ; we cannot ask so fast , as he 'll bestow ; his ear is still , to hear our suits , inclin'd , and to each suitor daily proveth kind . he often hears , before we are aware , and our least wants by him consider'd are ; the smallest hair falls not beside his care. on him we cannot our good thoughts displace , unless we madly throw away his grace . only to him our hearts should yield the sway , and not , by false obedience , heaven betray : for first god doth what he would have us do , love with a love , beyond example true : his charming law is love , his yoke is sweet , both for the king and poorest beggar meet : easy and light , alike to great and small , and the same hire proposed to them all . of monarchs , he to him is great alone , who to himself becomes a little one. the only greatness which poor man can have , ●s to be here his great redeemer's slave : that king that doth not heav'n's just king obey , a traitor is himself to majesty . the simple shepherd , who with chast desire , the cheerful innocence to heav'n aspires : the honest painful labourer , who sweats ●rom morn to night , to get the bread he eats ; ●f he serves heaven , is indeed more great than kings , with all their pride and purple state. thrice brave those monarchs , who had dar'd to fly ●rom all th' alluring charms of majesty ; lay down the sword , their conqu'ring troops forsake , unarm'd alone the heaven of heavens t'attack , a holy war with hosts of pleasures wage , ●nd tho the flesh did for the foe ingage , triumph'd o'er foreign and domestick rage . thrice blest are those , who fled from being great , from courts to safer cottages retreat : heaven kindly doth their humble thoughts defeat ; for greatness , while they strive to shun , they meet . they are made great , and so more glorious kings , by being just , than by all earthly things . ah! how we win , in losing for our god , while heav'n is gain'd for a poor sorry clod of earth : when for a short grief here endur'd , we are of everlasting joys assur'd : since for one pleasure we refuse our sense , we shall have millions for our recompence . poor abus'd men , unlucky flock , they stray without the shepherd , void of the right way . unthinking souls , that perish with delight , which all the threats of heav'n cannot affright : f●r sure those pains , which do on sin attend , ●ins which begin , but never must have end ; ●●e immaterial fire that burneth still , ●●t to their great misfortune cannot kill ; ●he devil's dungeon , and all sorts of pain , ●hich human fortitude cannot sustain , ●ight ( one wou'd think ) mens brutish courage shake , ●nd in our souls a noble fear awake : ●●t if the racks of hell can't sin subdue , ●ffer the lord of hosts to conquer you ; ●●pose him not unwisely , but imbrace ●●e favourable offers of his grace : ●●store him to the kingdom of your hearts , ●●st without mercy , by the devil's arts : ●he old vsurper's lawless power disown , ●epose the hellish tyrant from the throne ; ●●d let king jesus reign in it alone . his law is much more easy to observe , than those o' th' world ( which yet we gladly serve it neither hurts the body , nor the mind ; but is indeed to one and t'other kind : a check sometimes it may afford to sense ; but is , at length , it s own benevolence . o divine law ! o easy law of love ! let me observe thee , and thy wages prove : but then i' th' world a hundred laws there be , void of all sense , but full of tyranny ; where foppish form , our liberty restrains , and cripples us with false fantastick chains . you must pretend to love whom you detest ; fawn on the great one , when by him opprest ; with sneering praise guild o'er his blackest crimes , and all those humours which debauch the times : ●sk your displeasure with a smiling face , ●●d swear you 're highly pleas'd with your disgrace ; ●●iumph in shew , when you are overthrown , ●●d all your discontents and griefs disown ; ●●tting off quite ( with base uneasy art ) ●●e honest commerce of the mouth and heart . ●●hameful slavery of poor mankind , ●●worthy of a man , or christian mind ! ●●●tead of christ , whom always we shou'd own , ●●●se tyranny and passion we enthrone ; ●●●nging to those that from all vertue run , ●● serve a thousand masters in their turn . ●●e crouded way of vice cou'd never show 〈◊〉 pleasure , which true vertue doth bestow ; ●●●m innocence a native joy accrues , 〈◊〉 wracking sorrow always guilt pursues . the ill man 's never quiet nor content ; the good is full of chear , ●ho penitent . his inward calm upon his brow appears , and halcyon like , no blustring storm he fears . him , all the turns of fate 's prepar'd to find , meets frowns and favours with an equal mind . if sickness warns him of approaching death , or fortune robs him of his worldly wealth , it cannot his unshaken courage move , who , above earth , hath plac'd in heav'n his love his health , his riches , and his sole delight , is here to serve his god with all his might ; and that great master faithfully to trace , whose death was triumph , pleasure a disgrace ; he lov'd the cross ; o cross ! o happy wood ! that once was manur'd with our saviour's blood , and moisten'd with his tears , with tears of grief , whilst he that shed them , dy'd for our relief ; whose all-revenging death [ by th' cross ] did quell th' usurped force of sin , and power of hell ; the stygian monster 's power , and so set free ●enowned heroes from captivity . t was by this cross that he to heav'n did climb , ●nd order'd all mankind to follow him . ● cross ! o christ ! o wounds ! o streams of blood ! ● king ! to your ungrateful slaves too good ! ●y heart's delight , my lingring soul's desire , ●y love , that burns me with a jambent fire . ●y jesus ! blessed body , and his blood , ●rought down from heav'n above to be man's food : ●our love , i find , does to such height amount , ●y gratitude is lost in the account . when punishment was to my actions due , amazing favours my misdeeds ensue ; instead of being by your justice thrust , with sudden thunder , into native dust : while with my works i earn'd the fire of hell , and satan triumph'd o'er my wretched will ; when i provok'd your justice with the height of base ingratitude , and earth's delight , you did ev'n then , o depth of goodness ! deign , my heart of all innated vice to drain ; which first , in being yours , was truly blest , till i ( vile wretch ) my master dispossest : yov were its lord , its monarch ; and what more ? vouchsaf'd t' espouse a thing so mean and poor , to the expence of your dear blood and breath ; your purple sweat and tortures , worse than death , so dear it cost yov ; yet i bore away , tho you have ( once more ) made the wretch your prey . dear lord , i wander'd in the paths of vice , and grop'd on blindfold to the precipice : ●nstead of loving yov , the only good , 〈◊〉 made each empty vanity my god : but , o excess of mercy ! yov repay , with grace and gifts your slave 's black treachery , whom the false world , and falser court deceiv'd ; whom sin and satan wretchedly enslav'd . what dismal blindness did possess my mind , ●or silly short-liv'd toys to have resign'd a blest eternity ; and you dear lord , who can a real heavenly good afford ! eyes , on my cheeks let trickling tears run down , your guilty selves in your own waters drown . false guides , that led me to the hunter's snare ; when by my self , left wholly to your care : ah poor , ambitious , fond , deluded sight , thus on the sorry creature to delight ! your fellow-slave , a bit of earth , a dream , e'en a poor wretched nothing to esteem . for what avails a mitre or a crown , or all that here a man can call his own ? those whom our fawning flatterers call great , whom baser mankind prostrate at their feet , in the divine eternal glass appear as little as the meanest mortal here . when th' eye in darkness sets , and life's warm fire with th' ice of death , in sorrow doth expire ; what matters gold , by some men so ador'd ? what pleasure will a starry crown afford ? this garb ill fits a pale and lifeless head , and that bright metal shines not to the dead ; corruption then will not forbear its prey , for fear of dead and helpless majesty ; nor will that lustre , which amaz'd poor man , dazle the legions of bold vermin then : alas ! there 's no distinction in the grave , between the greatest king and meanest slave : all flesh is there unto one change design'd , and leaves all worldly goods and fame behind . but different fates the righteous souls attend , from theirs that here do make a wicked end. those of the good , to heaven's great king repair , the unknown pleasures of his court to share , ●n peace and glorious triumph to enjoy the fruit of their laborious victory : but those who lodg'd in bodies , did defy , with unrepented crimes , the deity , condemn'd to chains , and hopeless of relief , die to all bliss , but ever live to grief . it is a doleful scene , to see base man provoke his patient maker all he can ; shun happiness , so easy to be won , and take a world of pains to be undone ; even employ his whole life-long , to buy a wretched right to endless misery . thus he , who studies to indulge his earth , and quite neglects the meaning of his birth , into the gaping jaws of satan runs , and the inviting arms of jesus shuns : those arms that stand still open to receive all weary prodigals that sin do leave ; arms full of love and pity , which display , even to foes and traitors , sanctuary : ●or those he left his father's bright abode , made son of man , to make man son of god. to cure their wounds , he life's elixir bled , and dy'd a death , to raise them from the dead . dear jesus , who with such a charming art , ●ath soften'd and reduc'd man's sinful heart ; did likewise , on the day the church renews the annual obsequies of her dead spouse , ●rom worldly vice her votary set free , ●nd from the court an● world deliver'd me : ●o from my self , thus freed , didst after deign , ●o bind me with your love 's enlarging chain : ●or such your favours , shew me but the way , ●ood lord , my due acknowledgment must pay . ●ou had the goodness , for my sake , to dye , which i , for you , will do most willingly : and since my life cannot suffice to pay for the least breath of that you gave away ; i wish the lives of all the world were mine , that all , for your dear sake , i might resign . but a rent heart , since you will not despise , and a bruis'd reed , to you in sacrifice , my prayers i humbly offer ; and adore the god that doth accept a gift so poor . i love you , lord , as bed-rid men love health , close prisoners freedom , or starv'd beggars wealth my soul thirsts after thee , pure spring of good , as the chac'd deer after a cooling flood . nor do i love you for your heaven ; no , for your blest sake all comfort i 'll forego . the sharpest pain from thence will easy be , and nought but hell can be a grief to me . finis . andrewes caueat to win sinners a true and perfect way to win carelesse sinners (if there be but the least sparke of grace in them) vnto speedy repentance, that in the end they may obtaine eternall life. directed vnto all the elect children of god, which truly repent. newly published by iohn andrewes preacher of gods word. being first seene and allowed. andrewes, john, fl. 1615. 1631 approx. 32 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a19458 stc 588 estc s115924 99851141 99851141 16400 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. a19458) transcribed from: (early english books online ; image set 16400) images scanned from microfilm: (early english books, 1475-1640 ; 866:12) andrewes caueat to win sinners a true and perfect way to win carelesse sinners (if there be but the least sparke of grace in them) vnto speedy repentance, that in the end they may obtaine eternall life. directed vnto all the elect children of god, which truly repent. newly published by iohn andrewes preacher of gods word. being first seene and allowed. andrewes, john, fl. 1615. [2], 21, [1] p. printed [by eliot's court press] for iohn wright, and are to be sold at his shop without newgate at the signe of the bible, london : 1631. printer from stc. some print show-through. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. repentance -early works to 1800. 2006-02 tcp assigned for keying and markup 2006-03 apex covantage keyed and coded from proquest page images 2007-03 ali jakobson sampled and proofread 2007-03 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion andrewes caveat to win sinners . a true and perfect way to win carelesse sinners ( if there be but the least sparke of grace in them ) vnto speedy repentance , that in the end they may obtaine eternall life . directed vnto all the elect children of god , which truly repent . newly published by iohn andrewes preacher of gods word . being first seene and allowed . london , printed for iohn wright , and are to be sold at his shop without newgate at the signe of the bible , 1631. andrewes caueat to win sinners . sinne no more . the chiefe and a principall thing that ariseth to our christian consideration or meditation , out b of these words , is the comfortable practise of our c sauiour , who not only cureth this foule and loathsome diseased criple ; but sheweth him how hee should liue and continue his health ; according to that of marlarot vpon this place : qui aegrotos sanat , sanatos admonet : he that healeth the diseased , aduiseth how they should maintaine , & preserue their health , sin no d more . wée are here to consider that no man is without sinne : if we say wee haue no sinne , we deceiue out e selues , and there is no truth in vs. christ did not séeke his absolute obedience to the whole law , nor his totall immunity or fréenesse from all sinne ; for it is impossible for a man to bée f cleane without sinne in this life . and therefore our sauiour in bidding this man sinne no more : non exegit ab omni peccato vt sit immunis : requireth not that he should bee frée from g all sinne : sed comparatione vitae prioris ; but in comparison of his former life : for our sauiour * christ knew , that hee was not only impius & improbus , void of all holinesse and honesty for a time ; but that he was insignis nebulo , a notorious , grosse and grieuous sinner . therefore in bidding him sinne no more : is , that as hée hath formerly obeyed sinne , now he must withstand h it , and walke no more so inordinately in i it , and as hée was wont to yéeld vnto it , so now he must striue against it , that it may reigne k no more in him , to captiue and enthrall his soule vnto eternall l perdition : for ex sani●ate animae fit sanitas corporis : the soules soundnesse is the bodies safety ; and if his soule had not sinned , ( no doubt ) his body had not smarted ; but had beene alwayes preserued for the joyes of heauen ; m wherefore wée may gather , that the only cause of our sauiours conference with this man in the temple , was to shew him , that the first and efficient cause of his sicknesse , was nothing but his sinne . n and therefore hée admonisheth him to sinne no more , lest a worse thing come vnto him . christ would haue him to sinne no more , o neither in cogitatione , proposito , actione , nec obduratione ; neither in thought , purpose , performance , nor countenance . hee would not haue him to p sinne in thought , lest it should cause him to stumble ; nor in purpose , lest it make him fall ; nor in performance , lest it cause him to lye prostrate : neither in continuance , lest it make him become obdurate , and past all sence and féeling of sinne . but aboue all things q to abhor sinne . sinne no more . our sauiour r christ would haue this man sinne no more , which forewarning was a signe that hee loued him , and was loath ſ to lose him : but this loue was not of him to christ , but of christ to t him ; whereby wee may note , that christ leueth not only proximum , his néerest , nor amicum , his dearest ; for cum inimici essemus , when wee were his enemies , foes , and aduersaries , u he so loued vs that he dyed for vs. x if you say , this man was christs friend , because he cured him : i may answer , he cured him indeed , amicum nondum amantem , his friend , not yet louing him : sed amicum vt jam amatum , but as his friend now beloued y of him . wherefore it may truly bée said that he was , non amicus quasi amans , not his friend as z louing ; sed amicus vt amans , but his friend as beloued . but yet let vs marke ; although god loue man neuer so * dearely , yet if he continue in his sinne , he will seuerely punish a him : it is wonderfull and fearefull to remember , how god hath dealt with those that haue beene néerest and dearest vnto him , and of b him best beloued . how for sinne only , and that but once committed ( as it is thought ) hee hath changed his countenance towards them , turned ouer another leafe , and hath most seuerely punished them . the angels whom hee seated in heauen , and adorned with singular graces and perfections aboue all other creatures : for one onely sinne of pride against the maiesty of their maker , were hurled into hell , and are holden with chaines of darknesse for euer-lasting damnation . c after this , god made him a new friend of flesh and bloud ; he created adam , and placed him in paradise d whom he loued excéedingly , and liued friendly and familiarly withall ; hée made him vice-gerent and sole supreme soueraigne ouer the whole world : and as the psalmist speaketh put all things in subiection vnder his féet ; yet for all this , when once hee brake his commandement and e did eat the forbidden fruit , all friendship was broken betwixt them , and god mightily offended , insomuch , that he banished him out of paradise , and condemned him and all his posterity ( had he not repented ) to eternall misery , and euerlasting damnation . how seuerely this sentence is executed , may easily appeare by this , that many millions of people , yea all the sonnes of adam are adiudged to hell fire f for euer , saue onely those whom christ iesus hath ransomed with his precious bloud , and bitter passion on the g crosse . lastly , because i will not trouble you with a cloud of witnesses to this purpose , which filleth the booke , and are too long to repeat : king dauid , a chosen vessell , and a faithfull seruant of god ( as the texttermeth him ) a man after gods owne h heart ; yet for his adultery , i and numbring the people , god vnsheathed the sword of his vengeance , and made it drunken with the bloud of seuenty thousand for k his sake . hereupon let vs consider with our selues , search the l scriptures ; and let each of vs descend into his owne soule and conscience , and sée whether there bee any reason or cause in the world why god should spare vs , or change the course of his justice towards vs , when he hath dealt thus seuerely with great personages , and holy prophets for some few sinnes , and those only of infirmity . and let vs resolus with our selues , that vnlesse we repent vs of our sinnes , god will mete the like measure vnto vs , and our reward and punishment shal be the same , which hath be fallen vnto m others . here we may learne what it is , that is the cause of gods anger , and haleth downe a punishment vpon men : the text sets it downe in a grosse summe , and in n generall , to be sinne : for sinne causeth the children of vnbelée●e a so to dandle in the lap b of folly , that they neuer feare their fall , nor hells fury c , vntill they bée serued with a writ of present d penance . sin blindeth the sight of many , which in their owne conceit sée me to be wise e , but wanting true wisdome , separate themselues from god , and run headlong to hell , and eternall h damnation . marke i pray you , the subtilty of sin , whom it can diuert from the milke of gods i word , it politickly blotteth against , with the doctrine k of vanity : whom sinne can frustrate from the rock of l religion , it vniteth vnto the god of m ekron : whom sinne can deuorce from the spouse of n christ , it deflowreth with the foule whore of o babilon . and in the end , sinne bringeth with it such damned p spirits , howling hel-hounds q , and r roaring lyons , with vasa furoris , their vessels of fury , which euer shall be prepared ready for their ſ prey . thus sin being not forsaken , causeth a worse thing to come vnto all them whom it ruleth and * ouer-commeth : qui jam nolentes ceciderunt in paenam ; quia saepè volentes ceciderunt in culpam ; which now vnwillingly are punished in hell t fire , because they so often sinned , and so long & willingly continued in their sin , without u repentance . heare , oh therefore , heare all you that walke after the lusts of your owne hearts , and depart from bethel x the house of god , to starue your soules in bethauen the den of y iniquity : it is sinne , oh ! it is your vnrepented sinne that drawes gods anger towards you , that makes our eyes more dry than the stony z rocke , and your hearts more hard than the adamant ; that you cannot relent with any tender affection vnto your god , for all your foule a offences , which you haue daily and hourely committed against him . oh! if you did féele the smart of sinne but prick in your wounded conscience , it were b forcible enough to draw streames of teares out of the dryest eye that euer was in the head of man ; and to excite a multitude of sorrowfull groanes out of the hardest heart that euer god made : yea , it would make you ( like dauid ) to pray a and cry vnto god againe and b againe , and neuer leaue the lord vntill you obtaine his mercy and c fauour , that you may get some comfortable perswasion of gods loue in christ , for the pardon of your sinnes . vntill you do so , you shal neuer haue peace nor quietnesse of conscience , nor any sound comfort of gods holy d spirit in you . therefore , with spéed learne here of our sauiour to sinne no more e , for it is farre better for vs , that anima carnem ad coelum vehat , quam vt animam caro ad infernum trahat : the soule should carry the body to heauen , then the body should pull downe the soule to hell , f by the heauy weight and burthen of sinne . for sinne is of such an intolerable weight , that it pressed christ himselfe , as a cartis pressed that is full of sheaues : and it maketh the earth to réele to and fro like a drunken man. wherefore , let vs flye from sin as from a serpent , saith the sonne of syrach , and learne here of our sauiour g to sinne no more , lest a worse thing come vnto vs. sinne no more , lest a worse thing come vnto you . the effect of sin is punishment , h rarò antecedentem scelestum deseruit pede poena claudo , pumishment limping after with his lame foot , hath seldome forsaken the sinner going before him . thus sin goeth before , i & punishment followes after . k they are inseparable companions , like water & moysture , fire and heat , the sun and his light : yea , cause and effect , mother & daughter , which sin , no man can pardon but god , l & take this for a generall rule whatsoeuer thou bee , that peccatum puniendum est , aut à te , aut à deo : si punitur à te , tunc punitur sine te : si verò à te non punitur , tecum punietur . sinne must néeds bée punished , either of god , or of thy selfe : if by thy selfe , then it is punished without the : if of god , then thou and thy sin must be punished together , for god punisheth either sin , or n the sinner , in one , or in both , and that without respect of persons , except they repent , o and sin no more ; p whensoeuer , wheresoeuer , and in whomsoeuer he findeth it . quia abyss●s abystum inuocat , one déepe calleth another : so , the greatnes of the sin p causeth the seuerenesse of the q punishment . thus you may see that sin , non solum ponit nos contrarios deo , sed facit nos nobis ipsis graues , doth not onely set vs at varience with god , r but it maketh vs grieuous vnto our selues . sinne no more , lest a worse thing come vnto you . it is said in the holy scripture , in diuers & sundry places , that odio est deo impius & impietas eius : god hateth the wicked man & his wickednes too : he hateth all those that work iniquity ; both the wicked man , and al his wickednes , are in hatred with him ; yea , the whole life of sinners , as much as their very thoughts , t words and deeds god hateth . they are abhomination in his gracious sight , hée cannot abide them , but saith , he that committeth sin , is of the deuill a ; and therefore , their names shall b ●ot , their dwelling place shall not c remaine , for a worse thing shall come vnto * them , their destruction shall come suddenly , when they least thinke of d it : hee doth not only say , their houses shal be e destroyed , but also they themselues shal be no more f remembred , because they shall be taken in the sin of their g owne transgression : and farther yet , he cannot abide , nor permit sinners to praise h him : but cutteth them off suddenly , in so much as many haue not time to think on god , or once to cry , lord helpe me ; and therefore no maruell if he shew such rigour to sinners at the last day , when their worse thing i shall come vnto them , that is the dreadfull sentence of christ : quantum in delitiis fuit , tantum date illi tormentum : looke how much he hath béene in delights ( of his sinne ) so much torment do you lay vpon him : where and when hée or they shall behold the great , terrible k feareful , and angry countenance of that mighty god l iehouah , aboue them to be their iudge m with a sword of vengeance in the one hand to n terrifie them , and a scabart of iustice in the other hand to judge them ; and their sin on the one side , to accuse and cry for vengeance against them ; and those cursed a serpents , those vgly b monsters , those damned spirits , c those houling helhounds , d on the other side , to execute the vengeance of this worse thing that shal come vnto them , ( which is ) gods eternal wrath and damnation ; their conscience gnawing within them : without them al damned soules that continued in their sinnes , bewailing ; and beneath them , gehenna , that infernal pit of hell open , and the cruel fornace ready to deuoure them : without , and on euery side of them , all the world burning on fire . o then what shall they doe ? to goe backward is impossible , and to appeare , intollerable : oh , therefore , let vs not deferre our time , but learne of our sauiour f to sinne no g more , lest a worse thing doe come vnto vs. lastly , it was the continuing in sin , that caused the reiection of came a , the drowning of the whole world b , the burning of sodome c , the consuinption of herod d , the fall of ananias , e and the damnation of the rich glutton f , with many thousands more which now lye damned in hell : and can none of all these fore-warnings serue vs to sinne no more , that this worse thing doe not come vnto vs ? if they cannot , yet at the last , either let the miraculous deliuerance of ionah from g drowning , ichosaphat from the h amorites , ioseph in i prison , daniel in the lyons den k , sufanna from her wrongfull iudgement l , peter from sinking in the sea m , the thrée israelites from the fiery fornace n , or the most bitter death which our sauiour iesus christ suffered on the crosse for our sinnes o , be a motiue to cause vs to sinne no more , which in so doing , hée hath both couenanted and granted p , that this worse thing shall neuer come vnto vs. if you would flye the effect , shun the cause : if you would auoid the punishment , then abandon your sin ; and learne of our sauiour to sinne no more , lest that a worse thing do come vnto you . and as you were cloathed before ( like the criple ) with the garment of q vanity : you must now put on the robes of christs r humility ; & wash not your selues in sylo , nor in iordan ; but in the ſ poole bethesda , of spirituall syon ; lest a worse thing come vnto you . to conclude , séeing god , is the infinite good a that is offended : sinne the infinite euill that is committed b , & this worse thing that should come vnto vs , the infinite punishment of hell prepared for all those that continue in their sinnes without c repentance : let vs therefore learne our sauiours caueat , to forsake our d sins , that this worse thing may not come , for our sins are in the falling ; but the grace of god is in the rising : sin , the cursed worke of the deuill : but mercy , pardon , and forgiuenesse , the blessed worke of e god. and as much as god is mightier than the deuill , so much is his mercies toward repentant sinners greater than his f malice ; our disease is great , but the power of the physician is farre greater ; yea before they call i will answer , ( saith the lord ) and while they speake , i g will heare . wherefore , let vs not plead vnto god , non est factum , in denying our sinnes , which he warneth vs to sinne no more ; but let vs like good souldiers , put on the whole armour h of god , and violently resist the deuill , in the power of iesus christ , and he will flye from i vs : so often as we resist him , so often wée ouer-come , we make the angles k glad ; and glorifie god which exhorts vs to fight , and helps vs in the time of l need : he beholds our striuing , he helps vs vp , when we faint , and crownes vs with glory and honour , when we m ouercome . the greater our temptations are , the more noble must bee our n resistance ; and the more godly our life and conuersations are , the greater shall be our crowne and o glory . we must also most entirely desire almighty god , who is the author of p repentance , to giue vs his grace to q repēt , that we may record a decrée in our hearts , to kéepe all our sinnes with euerlasting exile of banishment r , and neuer admit any of them againe in our coasts . and let our hearts be pricked on with the féeling of gods ſ mercies , encouraged by his gracious promises of accepting our poore endeuours to doe him t seruice ; yea rauished with the expectation of such a u reward , as is assured vnto all those which learne this lesson of our sauiour , to sinne no w more . and withall , let vs bee ashamed x of our long continuing in sinne , that wee could repent no sooner , and condemne the carelessenes of our hearts , for doing our best workes so imperfect . and most entirely craue pardon , grace , and mercy , from the father of mercies ; and carefully searth our hearts , y find out our sinnes , that wée may learne here of our sauiour , to sinne no z more ; but each day renew our repentance . and then we shall be assured , that tha outward offering of grace , will bee euer accompanied with the inward working of the spirit . and gods holy spirit will be our conductor , his word our director , while our faith a holds the anchor ; and grace stéere b the helme : oh let our teares c bee theseas , our sighes d the gales of wind , to arriue at gods heauenly kingdome , which god hath prepared for e vs , christ hath merited for f vs , the holy spirit doth assure vs , g and our owne godly liues and conuersations in learning here of our sauiour to sinne no more , will witnesse the same vnto vs , which the father of mercies , euen for his son iesus christ his sake , for euer grant vs. and as wee haue begun to liue here in thy feare , procéed and continued in thy fauour , grow daily in thy grace : euen so we beséech thee oh lord , to let vs liue within thée thy glory . amen . euen so sweet iesus say amen . sinne no more . christs mercy is to such as doe repent , but not to sinners that remaine in sinne ; who were a sinner , if he haue intent , to change his life , he may his mercies win ; for in this world he hath his mercy plast , whilst it endures , so will it euer last . if sinners conscience tremble for to thinke , of their accompts vpon their dreadfull day ; if that their terrors make their harts to shrinke , then let their mind driue sinfull thought away . and dare not doe their wicked actions here , in which they durst not , at that day appeare . gods justice doth , as euer heretofore , call on that sinners may receiue their due ; but christs endeuour , now as euermore , for mans repentance , and saluation sue . at iesus sute , god euer granteth grace , and for repentance giueth sinners space . finis . notes, typically marginal, from the original text notes for div a19458-e130 a ioh. 5 14. eccle. 21. 1. b psal . 7. 2. 2 tim. 3. 14. c mat. 1. 21. 1 tim. 4. 19. acts 5 31. marolat . d iohn . 5 14. eccl 21. 1. psal . 41. 4. eccl. 5. 5. 7. luke 15. 21. e 1 ioh. 1. 8. esay 9. 17. pro. 20. 9. esay . 41 29. 1 iohn 1 7. ps●l 51. ● . 2 esa . 4. ●0 . rom. 7. 23. f 1 tim. 4. 10 acts 5. 31. matth. 1. 21. g 1 ioh. 1. 8. * 1 tim 4. 10 mat. 1. 2. acts 5. 31. exod. 22. 31. 1 pet 1. 15. 2 pet. 3. 11. iohn . 5. 14. eccl. 21. 1 h iam. 4. 7. i eccl. 21. 1. 1 king 2. 4. 1 kin. 3. 14. col 4. 5. k rom. 9. 12. l mar. 19. 14. dan. 7. 11. m esay 66. 1● mat. 3 12. nahum . 1. 2 ▪ acts 5. 31. mat. 1. 21. 1 tim. 4. 10. n leu. 26. 16. 18. 1 sam 24. 10. 2 chro 21. 12 , 13 , 14 , 15. num. 12. ● 10 , 11. iohn 8. 34. o iob. 5 14. eccl. 21. 1. p wisd . 1. 9. mat. 12. 25. 2 cor. 5. 10 eccles . 12. 14 ▪ mat. 12. 37. rom. 14. 12. 1 pet. 4. 5. q ioh. 5 14. eccl. 21. 1. r 1 tim. 4. acts 5 31. m●t●h 1. ●1 . ſ exo. 20 6. iohn 10. 20. gal● 2. 20. 1 ioh 49. ephes . 1. ierem. 2. rom 5 t 1 ioh 4. 10. ier. 31 3. u ● . ●h . 2. x ro 5 6. 7. iohn ● . 16. rom. 4. 25. heb. 9. 15. 28. 1 pet. 3. 18. 1 iohn 4. 9. ier. 31. 3. y 1 ioh. 4. 10. ier. 31. 3. rom. 9. 5. z ioh. 15 18. acts 20. 30. 1 iohn 4. 10. * 1 sam. 13. 14 2 sam. 11. 4. 2 sam 24. 15 a nahu . 1. 2. 3. mar. 9 44. esa . 6● . 15 , 16. 24. b 2 sam. 13. 14. 2. sam. 21. 8. matth. 25. 30. ●1 . 46. dan. 7. 11. mat. 3 12. mar. 5. 20. luk. 19 1● . heb. 10. 27. mat. 21. 13. mat. 23. 33. luk. 16 23. mat. ● . 12 29 c iude 6. 2 per. 2. 4. reu. 20. 10. d gene. 2. 15. ps●l 8. 6. heb. 2. 8. e gen. 3. 6. gen. 4. 24. gen. 4. 10. f rom. 5. 1● . g ● . 〈◊〉 . 26. iohn 6. 35. iohn 3. 16. ● cor. 5. 15. rom. 5. 6. cor. 15 3. tim. 2. 6. p●●● 3. 18. h 1 sam. 13. 14. i 2 sam. 11. 4. k 2 sam. 24. 15. l iohn 3. 19. rom. 15. 4. nehe. 8 7. deut. 6. 6 , 7 , 8 , 9. acts 17 12. ps . 19. 2. 4. 9. pro. 30. 5. psal . 112. 1 , 2. deu. 11. 21 , 22. iosuah 1. psal . 19. 7 , 8 , 9 , 10. m nahu . 1. 1 , 2 , 3. reu. 17. 18. 1 sam. 3. 12 , 13. hose 4 1. n ioh. 8. 14. matth. 9. 2. matth 8. 16 deut. 26. 16. 18. num. 12. 10 , 11. a eph. 2. 2. b ec. 10. 10. c iud. 8. 17. d mat. 25. 12. e luke 12. ▪ 19. f rom. 1 2● . h esay 59. 2. ier. 15. 6. eccl. 10. 13. i 1 pet. 2. 2. k ier. 10. 8. l 1 cor. 10. 14 m 2 kin. 1. 2. n reu. 12. 19 o reu. 17. 3. p reue. 12. 3 , 4. q mat. 25. 41 luke 13. 27. psal . 22. 16. r 1 pet. 5. 8. psal . 35 17. ſ reu. 12. 4. * rom. 6. 12. t es . 30. 33. u luk. 13. 3. nahu . 1 ● . x gen. 28. 19 ▪ y ios 24. 20. hos . 4. 15. ioh. 18. 12. z 1 ioh. 3. 8. nah. 1 , 2 , 3. 1 cor. 15. 56. iohn 8. 34. rom. 6. 12. rom. 6. 21. ier. 31. 30. a exod. 17. 6. num 20. 8. b iohn 20. 1. ezech. 12. 3. a 2 sam. 24. 17. 20. b psal . 51. 2. 11 , 12. c rom. 12. 11 , 12. luke 18. 1. eccl. 18. 22. eph. 6. 18. col. 4. 2 , 3. thes . 5. 17. 1 thes . 3. 1. d 2 cor. 13. 5. 1 cor. ● . 16. 1 cor. 12. 3. gal. 5. 12. e ioh. 5. 14. psal 41. 4. eccle. 21. 1. f es . 30. 39. amos ● . 13. esay 24. 20. eccl. 12. 15. g act 5. 21. h deut. 32. 42 , 43. mat. 23. 33. i gene. 13. 6. k gen. 13. 19 ●4 . l mat. 1. 31. hosea 13. 4. iohn 1. 15. augustine . luke 24. 47. esay 45. 15. psal . 4. 8. dan. 9. ● . m 1 pet. 4. 13 n luk 13. 3. esay 59 1. ● o ioh. 5. 14. eccl. 21. 1. ● p luk. 15. 2● q matth. 22 13. r esay 1. ●● . pro. 1. 28. exod. 32. 10. s ioh. 5. 14. wisd . 14. 9. psal . 5. 6. psal . 14. 4. prou. 15. 8. iohn 12. 5 ● . esay 1. 15. psal . 5. 9. t mat. 12. 37. wisd . 1. 9. 1 cor. 5. 10. rom. 10. 12. eccl. 12. 14. 1 pet. 4. 5. mat. 12. 18. a 1 iohn 36. b pro. 10. 7. c iohn 5. 2. * ioh. ● . 14. d pro. 14. 22. 1 pet. 3. 10. e pro. 11. 14. f iob 24. 20. g pro. ●1 . 5. h psal . 14. 4. wisd . 14. 9. psal . 5. 6. i gen. 19. 24. exo. 14. 29. num. 21 6. nu. 16. 32. acts 12. 23. luke 12. ●0 . acts. ● . 10. iud. 3. 21. ●● . 2. sam. 2. 27. k re●● . 18. 7. l exod. 6. 2. m ge. 18. 2● . mat. 16. ●5 . mat. 16. ●7 . rom. 4. 4. heb. 12. 23. ioh. 3. 22. psal ●6 . 13. iam. 4. 12. n deut. 22. 41. a gen. 3. 14. b esay 27. 1. c mat. 25. 41. d psal . 22. 16. e 1 pet. 5. 8. iohn 5. 14. esa . 30. 33. f acts 5. 31. mat. 1. 21. ● tim. 4. 10. g ioh. 5. 14. wisd . 2● . 1. eze. 18. 21. ie●e . 4. 1. a gen. 40. 11 b gen. 7. 10. c gen. 19. 14 d acts 22. 23. e acts 5 5. f luke 16. 25. esay 30. 33. iohn 5. 14. g ionah 2. 16. h 2 ch●o . 20. 24. i gen. 41. 14. k dan. 6. 22. l ● sam. 6. 2. m mat. 14. 31 n dan. 3. 26. o ● cor. 5. 15. p ier. 31. 33. heb. 8. 10. mal. 3. 7. q eccl. 5. 1. ezec. 7. 19. r rouel . 19. 8. ſ ma. 23. 12. iames 4. 10. a psa . 1. 18. 29 ier. 33. 11. b w●sd . 14. ● prou. 15. 9. esay 1. 18. d io. 15. 14. psal . 41. 4. e 1 pet. v. 3. iude 2 ● . iere. 9. 24. f rom. 5. 19. 20. psa . 103. 24. g es . 65. 24. h eph. 6. 11. i iam. 4. 9. k luk. 15. 7. l heb. 14. 16. m 1 tim. 6. 17. n iames 4. 9 o 2 tim. 4. 8 esay 4● . 3. p ier. 31. 18. leuit. 5. 21. q ecc. 21. 1. psal . 41. 4. r 1 pe. 5. 18. ſ psal . 1. 2. t 1 cor. 15. 58. u col. 2. 13. esay . 53. 5. w iohn 5 14. x rom. 6. 21. y 1 gor. 12. 28. z iohn 5. 14. a eph. 6. 16. b eph. 1. 7. titus 3. 7. c kings ▪ 20. 1 , 2 , 3. d 2 cor. 5. 2 , 3. e genes , 1. 1. f iohn 3. 16. g 1 iohn 5. 1 , 6 , 8 , 13. 1 cor. 2. 12. the sinner a traitor to his king and country in a sermon preach'd in the cathedral-church of winchester, at the assizes held there, july 24, 1700 / by robert eyre ... eyre, robert, 1656 or 7-1722. 1700 approx. 34 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a39116 wing e3943 estc r5514 12796632 ocm 12796632 93985 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. a39116) transcribed from: (early english books online ; image set 93985) images scanned from microfilm: (early english books, 1641-1700 ; 379:27) the sinner a traitor to his king and country in a sermon preach'd in the cathedral-church of winchester, at the assizes held there, july 24, 1700 / by robert eyre ... eyre, robert, 1656 or 7-1722. [4], 23 p. printed by w. bowyer for walt. kettilby ..., london : 1700. 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. -samuel, 1st, xii, 25 -sermons. sin -sermons. sermons, english -17th century. 2006-11 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2007-01 celeste ng sampled and proofread 2007-01 celeste ng text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the sinner a traitor to his king and country . in a sermon preach'd in the cathedral-church of winchester , at the assizes held there , july 24. 1700. by robert eyre , d. d. fellow of the college near winchester . london : printed by w. bowyer , for walt. kettilby at the bishop's head in st. paul's church-yard . 1700. to the right worshipful edward chute , esquire , high sheriff of the county of southampton . honoured sir , that which was at first preach'd upon your request , and is now publish'd by your command , hath a just claim to your patronage : and i cannot but lay hold of it as a particular advantage to my sermon , to have it recommended to the world under the good esteem of a person whose exemplary vertue and sobriety , and whose zealous regard for the honour of god and religion , do so eminently distinguish his character in that dissolute and profane age wherein we live . 't is for want of more examples of this kind , that discourses of this nature are not only useful , but necessary : and till more of the men of your rank and quality amongst us are happily convine'd of this important truth , that to serve god is the most effectual means they can use for the service of their country ; and , that to be good christians is the very best proof they can give of being good patriots , we can have no very comfortable prospect of the lasting blessings of that peace and prosperity which we now enjoy . this ( sir ) is a truth of which i know you are throughly persuaded : for you have not only profess'd it with your mouth , but exemplify'd by your practice , having throughout your different stations in the world let both the court and country see , that good inclinations , cultivated by a good education , are able to secure a man against all those temptations to which any the most hazardous circumstances of life are obnoxious . that you may long live to enjoy the inward comfort and satisfaction of your own vertue here , and receive the reward of it hereafter , is the sincere wish of ( sir ) your most faithful , humble servant , robert eyre . 1 sam . xii . 25. but if ye shall still do wickedly , ye shall be consumed , both ye and your king. these are the words of samuel , which he spake to the children of israel at gilgal : and the occasion of them was this . the israelites , according to that wonted inconstancy of temper which was so very remarkable in their character , being now weary of their former government , had requested of samuel to set a king over them : which request of theirs although we find branded in scripture as sinful and a great wickedness in them , we must not from thence conclude , as some have unwarily done , that monarchy , as such , is a form of government which of all others is the most displeasing to almighty god ; for 't is plain , that god himself had long before this decreed a sceptre to judah : and in pursuance of that decree we are expresly told by moses ( deut. 17. ) what sort of king he was to be , whom the lord their god should chuse for them . so that it was not so much the matter of their request , as the peevish manner of addressing it , and the undue motives from whence it proceeded , whereby they offended . and it cannot well escape the observation of any one , who rightly weighs all the circumstances of the story , that it was their seditious humour of innovation , their distrust of god's providence , and their foolish itch of conformity to other nations , which made them chiefly criminal in this case . but to pass by this remark . being now gratify'd according to their own hearts lust , and having a king appointed over them , to judge them , to go out before them , and to fight their battels for them , as they themselves had desired ; lest they should from hence too confidently presume upon their present establishment , they are advised by samuel what course they ought to take in order to their future security . for this purpose , he exhorts them in this chapter , to obey the voice of the lord , and not to rebel against his commandments ; but to fear him and to serve him in truth with all their heart : for this ( says he , ver . 23. ) is the good and the right way : this is the only means whereby ye can secure to your selves , and to your king , in whom ye now so greatly rejoyce , the favour and protection of that god who hath already done so great things for you . whereas , on the contrary , if you withdraw your obedience from him , and continue to follow your former sinful and rebellious courses , if ye shall still do wickedly , ye shall be consumed , both ye and your king. this is the full scope and design of the words , as they lie before us in the text , and as they more immediately relate to the state and condition of the jewish nation , to which they were originally apply'd . but if we take them out of their history , they will be altogether as instructive to any other people , or nation , or kingdom whatsoever : and without that spirit of prophecy , wherewith the inspired author of them was endued , we may safely resolve them into this general proposition ; viz. that sin and wickedness is the certain cause of publick calamities to a nation , and effectually conduceth to the final ruin and destruction thereof . the truth of which proposition hath been so universally acknowledged , and so long experienc'd in the world , that i need not much labour the proof of it . but because there are several truths of this nature , which although they cannot be contested , are yet for the sake of bad memories fit sometimes to be inculcated , give me leave , in a few words , to remind you of the certainty of it , 1. from matter of fact : 2. from the reasons upon which it is founded . and 1. to shew the truth of this observation in point of experience , we need only appeal to the history of all the nations that were ever yet in the world. for , if we ask of the days that are past , which were before us since the day that god created man upon the earth ; if we ask from the one side of heaven unto the other ; we shall find evidence sufficient to convince us , that national sins were always the forerunners of national judgments : and that , accordingly as the iniquity of a people did abound , and waxed worse and worse , so in proportion to that , did their calamities encrease upon them , even to the final ruin and dissolution of their government . there are very notable remarks to this purpose to be met with amongst the heathen historians themselves : but because they , for the most part , consider'd the outward means and visible causes only , whereby the decay and fall of states and empires was effected , without taking the justice of god's providence into their account ; let us confine our observation , in this point , to the jewish history . and from thence we are so often and so clearly inform'd of the truth of what is here asserted , that we read of no judgments denounc'd or executed upon any city , or people , or nation , throughout the whole bible , but it was always on the account of those sins and wickednesses which they were guilty of . and as to the state and condition of the jewish nation it self , 't is notoriously evident , how that all along suffer'd and sunk under the weight of its own iniquity ; till at length , by reason of the crying guilt and many heinous provocations thereof , it became an utter desolation , a curse , and a reproach , a hissing and an astonishment , to all the world : and so it continues to this very day ; the once famous fenced city of jerusalem having not now one stone left upon another , nor any thing remaining of all the ancient bulwarks and towers thereof , but the very rubbish of them only , to be a lasting monument of the just vengeance of god against a sinful nation , a people laden with iniquity , and a seed of evil-doers . and if the holy one of israel spared not his own chosen and peculiar people upon this account , what then have we or any other people to learn from hence , but to tremble under the consideration of so terrible an example ? but to hear and fear , and do no more presumptuously ? for what happen'd to the jewish nation in this case , may be very justly expected by every other sinful community whatsoever , under the like guilty circumstances ; and that upon these two accounts : 1. because the justice of god's providence is more especially concern'd herein . 2. because sin and wickedness , as such , hath a natural tendency in it towards the ruin and destruction of any government wherein it is suffer'd to abound . first then let it be consider'd , that the justice of god's providence is more especially concern'd in the present temporal punishment of a wicked and rebellious nation . as to particular persons indeed , we cannot so certainly conclude that they shall be always punished for their sins in this life , because god hath appointed a more solemn day wherein he will call them to an account for what they have done : and if he sometimes permits them to go unpunished here , the equity of his proceeding will be sufficiently accounted for before his just tribunal hereafter . but god cannot deal thus with nations and publick societies as such , because they ( as hath been usually observed upon this occasion ) are not made to be immortal ; but shall all be dissolved before the great day of retribution comes . since therefore they are not capable of any future account , 't is reasonable to expect that the judge of all the earth will do himself right by punishing them in this world , and vindicate the honour of his justice by bringing those publick judgments and calamities upon them which by their publick crying sins they have deserved . how long a patient and long-suffering god may sometimes defer the execution of his fierce anger in such a case ; or how far he may think it most suitable to the wise ends of his providence , to reserve one wicked nation to be the scourge and punishment of another , is not for us to determine : but that god , to whom vengeance belongeth , will sooner or later avenge himself upon a sinful nation for the wickedness of them that dwell therein ; and when the measure of their iniquities is full , will plague them for their offences , and make the power of his wrath to be known amongst them ; is as infallibly certain , as it is that he governs the world in righteousness , and ruleth over all the kingdoms of the earth . and let not any stiff-necked and rebellious people harden themselves in their wickedness by reason of their present impunity , and fully set their hearts to do evil because sentence is not speedily executed upon them ; for the divine vengeance will most certainly overtake them at one time or other : and if it lingereth for a season , 't is generally with this great disadvantage on their side , that it falls the heavier when it comes . but abstracting from the justice of god's providence in this case , 't is apparently evident , 2. that sin and wickedness , as such , is naturally destructive of humane society ; and by a proper efficiency directly tends to the decay and ruin of a government . to be just to this argument , i might here detail the several publick inconveniences which each particular vice brings along with it ; and shew , for instance , how pride and ambition , and worldly-mindedness , are apt to whet up the angry passions of men , to ingender strife and envying amongst them ; and in consequence thereof , to bring on confusion ( as st. james observes ) and every evil work ; how luxury and idleness are the certain causes of poverty and want ; and how that generally prompts men to acts of oppression and injustice , to rapines , murthers , thefts , and all sorts of violence ; and how intemperance and lust naturally tend to make a sin-sick and unsound nation , even without a metaphor ; and to propagate those diseases , and infirmities , and putrified sores , which are commonly observed to debilitate the genius , and corrupt the very strain of a stout and warlike people , till at length they become weak and defenceless , and fall an easie prey to every the next invader . but the bare hint only of these things may be sufficient for our present observation : although if any farther evidence were required in this point , it is obvious to be met with from the common sense and experience of all mankind : from whence it hath pass'd into a standing politick maxim amongst all wise nations whatsoever , to restrain the growth of wickedness and vice amongst them ; and that not so much upon account of the guilt and moral turpitude thereof , as because of the fatal influence which it is always known to have upon the peace and welfare of the state. for the mischievous consequences hereof are so very visible , that the florentine politician himself could not but take notice of them , and accordingly direct his prince to provide against them ; and yet 't is plain that his celebrated scheme of policy was far enough from being founded upon any religious principle : nay , that very atheistical objection , whereby it hath been suggested , that religion is nothing else but a piece of state-policy , in order to awe men into good manners , and to prevent those extravagancies which the unbridled lusts and vices of men would otherwise lead them into ; is a clear acknowledgment of the humane wisdom , and publick usefulness at least of this supposed project . and thus much we may learn to our present purpose , even from the confession of atheistical and wicked men themselves , that the wickedness of a people is always found to be of such pernicious consequence , that no government can long subsist under the licentious and avowed practice of it . a toleration of religion is what we have heard pleaded for , and approved of as a politick expedient for quieting the minds of men , and for uniting the divided interests of a nation , in order to its greater and more confirm'd strength and security : but a toleration of irreligion , a toleration of vice and debauchery , and all sorts of immorality , was never yet permitted in any kingdom whatsoever , that we read of , unless in the kingdom of satan only : and yet even there also there are , it seems , some vices and irregularities which the devil himself cannot safely allow , without the utmost hazard of ruin and confusion to his government . so that whether we call to remembrance the times that are past , and from thence reflect upon the usual justice of god's providence in this case ; or whether we consider the bare tendency of the thing it self ; the proposition abovemention'd will still be found true and undeniable , ( viz. ) that sin and wickedness is the certain cause of publick calamities to a nation , and effectually conduceth to the final ruin and destruction thereof . this therefore being laid down as a standing and establish'd truth , let us now apply the serious consideration hereof to the present melancholly circumstances of that sinful nation whereunto we belong . and what a black and dismal prospect , both of sin and ruin , have we here before us , whilst we contemplate that lewd , profligate , and profane spirit that now worketh in the children of disobedience ! by means whereof , our national guilt is become so very clamorous and provoking , that we seem just ripe for judgment , and the very vessels of wrath , fitted for destruction . o tempora ! o mores ! hath , i confess , been a constant theme of declamation in all ages of the world ; and even that life and immortality which is brought to light through the gospel hath not been able to prevail so far against the power of satan , and the rulers of the darkness of this world , but that there have been still many unrighteous , unholy , and ungodly men , walking after their own lusts , and such as were enemies to the cross of christ , at all times and in all places of the christian church . nay this is no more than what our blessed saviour and his apostles prophesied aforetime ; and if we find the unhappy effects of this prophecy in a great measure fulfill'd in our days , we have been long since forewarn'd not to look upon it as if some strange thing had happen'd unto us . yet this however seems somewhat strange and surprizing in the observation , that iniquity should so universally abound amongst us , at this time especially ; and that a nation should lie under the guilt and reproach of so general a corruption both of faith and manners , wherein the most pure and undefiled religion , and the very best christian church in the world is established . the corrupt principles and practices of men in former ages might be in a great measure owing to the many gross superstitions and loose doctrines of the romish church ; and the madness and confusion of the late times hath been pleaded as some sort of apology for the wickedness of the men of that generation . but god be thanked , we are now left without any manner of excuse of this kind ; we have now no cloak for our sin upon either of these accounts : and yet , to our shame , it may be observ'd , that irreligion and profaneness , and a profess'd contempt of christianity and its divine author , was perhaps never so openly countenanc'd , never so fashionably abetted in any one baptized nation under heaven , as it seems to be with us at this very day : nor was the seat of the scornful ever more highly advanced in any one age of the church , from the very time that the mystery of iniquity first began to work in it . for , not to mention those many gross immoralities , and that horrid lewdness and debauchery of manners which betrays so great a neglect of religion amongst us ; that which yet aggravates our guilt , and heightens the horror of our prospect , is our insolent and avow'd contempt of it : for how is our most holy religion it self , which is the wisdom of god , now become the scorn of fools , and the very derision of such as put it to an open shame , and impudently revile it all the day long ! how is that worthy name by which we are called publickly affronted and blasphemed amongst us ! and that not only by those ungodly deeds which ungodly sinners do commit , but by the many hard speeches and profane raillery likewise of those who seem to glory in their shame , and take a pride in being thought the reproach of their maker , and the scandal of their times . now were such monsters of impiety as these as rare as monsters use to be ; were they either few in number , or inconsiderable for their quality and station in the world ; we might then hope to have their sin confined to their own doors only , and that there would be still righteous persons enough found amongst us to atone the heavy wrath of god , and to incline his long-suffering and forbearance towards us . but the unhappy prospect of our present case is , that as the wickedness of these men is great , so is the contagion of it likewise ; and the danger wherewith it threatens us is so much the more formidable , because of the spreading infection and malignant influence thereof . for those profane scoffers of whom i am now speaking , are not content to foam out their own shame , and to open their mouths in blasphemy themselves ; but they are profess'd advocates for the cause : they seem zealously concern'd to gain proselytes to it ; and plainly shew , that they are industriously forming a party ( as much as in them lieth ) to laugh the christian religion quite out of the world. and indeed , 't is very lamentable to observe what great advances they are likely to make in the prosecution of their project : for , besides that the minds and manners of our youth are so generally corrupted by the contagious example and encouragement of these men , 't is too notorious to be conceal'd , that many , too too many of our very children also ( lest the hopeful breed of this generation of vipers should be lost amongst us ) are now train'd up without any manner of sense of their baptismal vow , and with so little knowledge of god in the world , that we can rarely pass our streets , and places of publick concourse , without observing how early they have learn'd to affront their maker , by stammering out their oaths and blasphemies against him . now if this be the wretched state of that wicked and profane age wherein we live ; if such horrible impiety as this be so openly and so universally committed in our land ; what shall we do in the end thereof ? for , will not god visit us for these things ? will not his soul be avenged on such a nation as this ? and when he doth visit us for these things , when his wrathful indignation is fully kindled , so that he suffers his whole displeasure to arise against us ; what shall we be able to say in the day of our calamity , unless it be with shame and confusion of face to acknowledge thus much only , just and righteous art thou , o lord , in all that is brought upon us . thou hast done right , but we have done wickedly : and after all that is come upon us for our evil deeds , and for our great trespasses , yet thou our god hast punished us much less than our iniquities have deserved . but this is too sad and melancholly a reflexion for our thoughts to dwell any longer upon . and it being my main design at present , not so much to represent the crying guilt and heinous provocation of our national wickedness , as to forewarn you of the danger , and to prevent the unhappy consequences thereof , i will direct the remaining part of my discourse as usefully as i can to this purpose . but what arguments shall i here urge ? what motives of persuasion shall i make use of upon this occasion ? if i should take up the words of solomon , and tell them , that sin is a reproach to any people ; if to the great scandal which accrues from it , i should add the folly and unreasonableness , and base ingratitude thereof ; and if to this i should likewise subjoin the consideration of that indignation and wrath , that tribulation and anguish , which is so severely threatned to it in the gospel : all this perhaps might be rallied by some as the common-place only of the pulpit . for to talk at this rate , say they , is the business of our trade , and what we have our tythes for , &c. not considering , in the mean time , that severe censure which we incur if we preach not the gospel of christ according to all the reveal'd terms and conditions of it , and declare the whole mind of the lord concerning it . however , for the present , to avoid all manner of exception of this kind , and to divest my character of those prejudices which the very name , and nature , and design of our sacred function is so unhappily found to lie under ( especially amongst those against whom the main drift of my discourse is here directed ) i beg leave to be heard upon this occasion , as a true englishman only , and a hearty well-wisher to my king and country : for , a due and sincere regard to the welfare and preservation of both these , is what is now chiefly offer'd to our consideration from the words of the text. from whence it is plainly intimated to us , what those temporal calamities are , which by our continued wickedness we shall bring upon us ; we shall be consumed , both we and our king. the judgment here threatned is very terrible , and such as ought to be throughly considered , and laid to heart , even by the most atheistical and profane member of our establish'd government . first then let it be consider'd to what an imminent and apparent danger the honour and safety of our king , the anointed of the lord , the breath of our nostrils , and the guardian of our peace , is hereby exposed . it was not long since that we solemnly thank'd god for him as our great deliverer , and the happy instrument of his providence , whereby we were rescu'd from the danger of all those malicious designs which the declared enemies both of our church and state had formed against us : and we have since that pretended at least to so grateful a sense of what he hath undergone and wrought for us , that we have not only offer'd up our constant prayers and intercessions to heaven for his preservation , but we have moreover devoted our hearts and hands , our treasure and our blood also , as a tribute , which we thought but justly due to the merits of a prince , under the auspicious influence of whose courage and conduct we have been hitherto protected , and who still continues both the honour and defence of our nation . and shall we now , after all this , treacherously betray him by our own wickedness ? and by means thereof draw down upon his sacred head those heavy judgments which yet we have so often , with fasting and prayer , humbly beg'd of almighty god to avert ? shall he who hath so gloriously fought our battels , wasted his strength , and jeoparded his life for our sakes , be nevertheless ungratefully consumed upon our account ? and shall it be said , to our reproach , that a prince who hath so often braved the king of terrors himself , and against whom all the most formidable power and malice of his enemies was never able to prevail , did at last unworthily fall by the sins of his own people ? tell it not in gath , publish it not in the streets of askalon ; and let not so foul a reproach as this be cast upon us , lest the enemies of our peace rejoyce at it ; lest those who have evil will against us triumph over us . we may talk of our loyalty , and make what outward professions of it we please ; but as long as we so openly contemn the authority , and rebel against the commandments of god , and will not suffer him to reign over us , all our pretended faith , and true allegiance to our sovereign lord the king , is mere complement , and can but little avail him ; for we are enemies not to god only ( as st. paul observes ) but to his vicegerent also , by our wicked works : and by reason of the provoking guilt thereof , we become traitors to the peace and welfare of his government , and form a kind of spiritual conspiracy against it , in order to diminish the glory of his crown , and to shake the very throne upon which he sits . for there is so near a relation betwixt a king and his people , that the sins of the one are oftentimes punished by the fall of the other . and if this should happen to be our case ( which god avert ) we must thank our selves for it , and put it upon the score of our own sinful ingratitude ; whereby we provoked god to quench the light of our nation , and to withdraw that blessing which we no longer deserved to have continued to us . but if the honour and safety of our king be not sufficient to move our regard in this case , let us in the next place reflect upon those sad calamities which our sins are likely to bring upon our selves and our country ; for the judgment here threatned extends to the ruin and destruction of that also . notwithstanding the many different principles and opinions of men amongst us in other respects , 't is observable nevertheless , that we would be all thought very zealous patriots , and highly concern'd for the good of the publick , the lasting welfare and prosperity of our dear nation , carries so much charm along with it , that it seems to be the darling object of all our good wishes . but how , alas ! can this dear nation of ours be well thought so dear to us as is pretended , when 't is plain that our lusts are so much dearer to us than that , that for the sake of the one we can be content to hazard the ruin and desolation of the other ! how can we be truly said to love our country as we ought , when at the same time we so openly correspond with its greatest enemies ? and cherish those sins , which , if the former part of my discourse holds true , must in the end lay it waste , and utterly consume it ? we all pretend to wish well to the happiness and prosperity of our nation ; we argue , and debate , and earnestly contend for it ; we are bravely resolved , upon any just occasion , to fight for it , and to die for it : but why , amidst all this pretended zeal for its defence , should we not be prevail'd upon to live for it also ? so to live for it , i mean , as that we may not by the wickedness of our lives and conversations forfeit our title to the continued favour and protection of almighty god towards it ; for without that , all other ways and means for its preservation will be found vain and ineffectual : without that the wisdom of our councils will be defeated , the strength of our armies subdued , and all our vain confidence in the arm of flesh will be confounded and brought to nought . and when once we are made the objects of the divine vengeance , and miserably abandon'd to that just recompense of reward which our angry and offended god shall inflict upon us , what then will become of all those endearing native rights and privileges which we now seem so fond of ? how will our admired liberties be then enslaved ? our beloved properties invaded ? our dear religion violated and oppress'd ? and all our ancient english constitution , both in church and state , quite dissolved , and given up as a prey to those that hate us ? who when this evil day is come upon us , will insolently shake their heads at us , and laugh us to scorn , saying , god hath forsaken them , persecute them , and take them , for there is none to deliver them . this then being the sad and dismal prospect of those national calamities which by our manifold and great provocations we so justly deserve , and which , without our repentance and amendment , we have too much reason to fear ; how should the serious consideration hereof rouze up our true english zeal for the good of our nation ? and effectually persuade us to forsake our sins , reform our manners , and turn unto the lord our god with all our heart , that so our iniquity may not prove its ruin ? for to apply the words of moses upon a like occasion ( deut. 32. 47. ) to our present case . that which is here offer'd to our consideration , is not a vain thing for us ; 't is not a trivial matter , or a thing of indifference , to be slighted and neglected by us ; for it is our life : 't is that wherein the publick safety and prosperity of our kingdom , as well as our own private happiness , and that of our posterity after us , is principally concern'd : the fate of our whole government , together with all our ecclesiastical and civil rights thereunto belonging , depend upon it . so that if those more engaging motives which our religion offers cannot work upon us ; if we will not be reclaim'd , neither for god's sake , nor for our own soul's sake ; let us at least , for our king and country's sake , be prevail'd upon to turn from our present evil ways , and to do no more wickedly : for if we do , their calamity may rise suddenly , and who knoweth the ruin of them both ! may god , of his infinite mercy , avert the judgment ! and give us all grace in this our day to know and to mind the things that belong unto our peace , before they are hid from our eyes ! glory be to the father , and to the son , and to the holy ghost . as it was in the beginning , is now , and ever shall be , world without end. amen . finis . the naked mans peace is obedience in a word to the magistrates, priests and people. to which is annexed the will of dead living, and living dead man, now called nicholas keate, with a word in generall to all sorts. written by me edmund hide. hide, edmund. this text is an enriched version of the tcp digital transcription a43731 of text r224204 in the english short title catalog (wing h1931a). 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. 37 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43731 wing h1931a estc r224204 99834512 99834512 39013 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. a43731) transcribed from: (early english books online ; image set 39013) images scanned from microfilm: (early english books, 1641-1700 ; 1811:24) the naked mans peace is obedience in a word to the magistrates, priests and people. to which is annexed the will of dead living, and living dead man, now called nicholas keate, with a word in generall to all sorts. written by me edmund hide. hide, edmund. [2], 14 p. printed, and are to be sold neere fleet-bridge, london : 1655. reproduction of original in union theological seminary library, new york. eng sin -sermons -early works to 1800. punishment -religious aspects -christianity -early works to 1800. christian ethics -early works to 1800. a43731 r224204 (wing h1931a). civilwar no the naked mans peace is obedience: in a word to the magistrates, priests and people. to which is annexed the will of dead living, and living hide, edmund 1655 7499 15 0 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the naked mans peace is obedience : in a word to the magistrates , priests and people . the sword of the righteous mans war bringeth in righteousnesse , holinesse , and peace , without which no man shall see god . true love pleads the cause of the just : behold christ rideth to jerusalem upon an asse . a naked man in true innocency is regarded more with the lord , then thousands which are cloathed , and their hearts full of hypocrisie . to which is annexed the will of dead living , and living dead man , now called nicholas keate , with a word in generall to all sorts . isaiah 66. ver. 16. for the lord will judge with fire , and with his sword all flesh , and the slain of the lord shall be many . james 1. ver. 16. of his own will begat he us , with the word of truth , that we should be as the first fruits of his creatures , verse the 25. read . written by me edmund hide . london printed , and are to be sold neere fleet-bridge , 1655. friends and people , j am constrained in my self to publish to you some lines , not craveing any thing of you but what is meet . now concerning my friend and brother ; who was constrained to go naked in publike view , about ten miles , unto the town of newbery , which in appearance unto men might hazard his life , yet through that powerful operation , and constraint of that spirit of god in him , he was made to effect that which he was commanded to do , which was to go naked , and take a sword in his hand , and fire on the top of it , and a golden girdle on his loyns , and standalls on his feet ; for this his obedience he is condemned , and cried out against with scorn and contempt , saying , he is mad , and hath a devil , with more such like cruelties as their scorn can afford him , yet his joy still continues , and his heart still moveth towards god , for the day of our redemption draweth nigh . therefore hearken now my beloved friends , and you our enemies to what the lord shall speak to you in this matter , and is made good unto us by his spirit in love , and so bringing of us unto the glory of the father , and also to the fellowship of the saints , by the overturning of iniquity , and slaying of sin , and giving to us the true life of the gospell , in the spirit of peace , to walk in it in our generation , that so the light of god may shine , and have its day in true appearance and manifestation of love , then shall the fire of god be kindled in your consciences , then you shall see that you are one slaying of another , yet you shall have a pretence of godliness , but woe unto all that go down unto egypt for help , for his sword is a sword of peace . now again my beloved , the truth of religion is a mystery to magistrates , priests , and people , which have a pretence to maintain the fundamentals thereof , for they are true in none , except they ●re truly practised . therefore in the first place i shall write a word unto the magistrate , and shall bring or compare their life with the life of christ , to prove whether it is one with his . when he appeared amongst the sons of men , to make manifest his life , he appeared in the love of his fathers will , and that he might be an example of it unto us , to shew the righteousnesse of god amongst men , and that it might be followed by us who own the righteousness of god . then you magistrates take notice , had he honour of men , or did he crave it ? or was he full of pride and did use it ? was he a follower of the customes and traditions of men ? was he full of superfluities in meats , and drinks , and apparel ? or was he chiefest among them that did meet in the synagogues ? did he lord it over gods heritage as ye do ? or was he ever inriched by the things of this world , or gained he by the sword , or did he by his obedience to his fathers wil get into the honor of men , and so raign over them ? he rid unto ierusalem upon an asse , but ye rulers of men now ride upon horses , that is swift judgment to be put in execution upon the simple , the strangers , and widows , and them , which have no father on earth , he was not swift to destroy , as those are who have a pretence to the doctrine of the gospel , by one name or other , or one ordinance or other , and so call themselves saints , when they differ not from the world but in words , for who have gained honour and riches more then they that pretend for religion ? or who have divided the spoil but they ? or who are more proud then they , or have more superfluities of meats and drinks then they ; so let the light in your own consciences discover to you that you are not risen with christ , neither know you what it is to bear his cross , or religion what it is , for that is it which tyeth us to god , and also one to another , but the daughter of sion is lest as a cottage , therefore give ear ye rulers of sodom , and ye people of gomorrah , may not i say unto you , as it was said unto them , ye pray and keep daies of fasting , and appointed times , it is iniquity before the lord , your hands are full of blood , do not these things fall upon the back of the righteous ? and can such that practise these things maintain true religion ? how many were laid up in prisons of those that held up the power of antichrist , by christ or his apostles , it is the cruel one that doth imprison , but it is mercy and love that sets free ; is christ your patern , then where will you find that he imprisoned or punished any for the breach of the law of god ? if he did not so to wicked , then why are you so to the righteous ? i am now called to speak to you in truth , and let the light within you testifie that these are the enemies laws and unrighteous judgments . do we not daily see that those rulers that are put in authority , for to judg of matter concerning the civil state , will also take upon them to examine the spiritual man , and inflict , punishments if there be a crying out against wickedness , or vain-glory , or such like things , they take advantage against the simple , which do not , nor cannot do wrong unto state or people , for they have a law within them , which is christ , though they come in appearance within them , which is christ , though they come in appearance with sword , as this my brother did , where are the wrongs that are or were done by him , or any of those , who of late have been imprisoned by the officers of state ? are all magistrates full of divine mystery , surely no , but sit as judges to let barrabas go free : the people of god in former times were cloathed in sheep skins , and goat-skins , and dwelt in dens and caves of the earth , and what we may undergo now we know not , but the lord is our peace , and our all , and when christ who is your life shall appear in you , then shall you be changed even as this my brother , for all naturall men have a spirit which manifests unto them that the life which they now live shall be cast out , now he that is spiritual , his life runneth after love , after peace , even to beget , to convince , and bring deniall of all propriety upon himself , as he did , that is now gone forth from all his honour , his credit among men , his pride , his oxen , his farm , and his wife , so as not to live to his lusts , even to be stripped naked of all , and to be a sign to all , and that it might appear that it is the virgins chastity which holds forth christs divinity in all things , oh look , look , and behold it is the chast virgin which knoweth christs divinity , for the deeds thereof are not evil , neither can a virgin bind heavy burthens upon strangers , for the magistrate , the priests , and the people , are the strangers to the ministery of christ , for the magistrate is carnal , the priest is carnal , and the people are carnal ; the magistrate loveth honour with great revenues , and by that means setteth himself in judgment and places of authority , and so judgeth for money , and pass censures for reward , their friendship and love is to be obtained for money , if any one is counted wise amongst them , it is because he hath store of money , and knoweth how to oppress , so that the innocent are made beggerly by them ; but he that is born of god hateth all this , and they which live in this are carnal , and know not the fundamentals of true religion , for they that know them cannot lord and judg for money ; therefore be wise . o ye kings , and be instructed ye judges of the earth ; if you are born again , not of corruptible seed , but of immortal , you will feel within you your spirits to be renewed , your ungodly teeth to be broken and stripped of your honor , and will leave off judging for reward , and will find that you have no fellowship in the life of christ , but in simplicity , it will take you from your farms , your oxen , your wives , your lusts , and all relations , before you can dwell with christ , for whilst ye live in the ministery of a carnal government , ye deny christ , and are in propriety with the devil . now as for those poor lambs which have gone up and down your streets , some naked , some preaching the law of the father , and some destruction , which god will bring upon the man of sin , and some against the deceipt of the priests , and some against the corruption of buying and selling , and several other voices , as against crimes which you say are punishable by your law , so that the spiritual being come to preach against it , and in his conversation to deny it , you judg him mad , and imprison him , when indeed the law cannot take hold of any unrighteousness in their lives , or wrong done to any man by them ; so that all the heavy burthens which they bind upon your shoulders , are to lay open all unrighteousness which is committed in secret , and to manifest it upon the house top , so as that the deed of the wicked are not justifiable before the lord of hosts . now to the carnal priests and ministers so called , i write unto you , that you would be exhorted to amend your lives , and cease from cruelty , lest ye be dashed in pieces like a potters vessel , for the wrath of god hangeth over your heads ; to prove that you are carnal , i need not trouble my self , because ye prove your selves so to be , for ye covet a recompence for preaching , more then to preach , and will not suffer the people to be free ; if you read much , you cannot but read your own covetousness , for you eat the sins of people , and as troops of robbers wait for a man , so do the company of priests murder in the way . read the fifth of hosea , there is spoken of gods judgments against priests , and people , and princes in ver. 4. they will not frame their doings to turn unto their god , and the pride of israel doth testifie to their faces ; and this i say as bastards at their doors , for he that lives not the life of christ is a bastard : in all ages we find that the priests were joyned to the magistrates against the prophets and apostles , for they marry themselves one to another in deceipt , they cried not unto me with their hearts , when they howled upon their beds , they assembled themselves for corn and wine , they rebelled against me ; is it not clearly to be seen , that ephraim is oppressed and broken in judgement ? there is a broken judgment amongst professors , take therefore a view of the priests in every parish , which takes upon them to preach the gspel , they preach and pray to god for the magistrate , that they may be invested with the blessed spirit , i could rejoyce that they were so , and that they themselves were filled with that unction christ , then they would be debased in themselves , and not take upon them the title of ministers , to minister life and salvation , whilest all their ministery tends to no other end , but to serve themselves , and favour the magistrates , because they favour them ; and so stiling themselves divine ministers for their own carnal ends , deceiving the poor , by telling them that god is love , and yet they themselves are servants to malice , contentious strife and debate ; and therefore take notice , that it is not love that joyneth the priests to the people , but the power of the magistrate , for he is not tyed to the people , but hath his liberty to leave them , and so are free for their own advantage , and make gain of the peoples ruine , gathering assemblies for corn and wine ; but he that is taught of god , hath his magistrate in him , his minister in him , and by that love to the people , will follow him , and will live to that which is everlasting in god , with those have fellowship in the communion of love . there be many that give themselves the name of preachers of the word , but there are but few that are doers , for most are enemies to the cross of christ : i find them not to follow christ in love , neither in peace , for they get a prison for the poor , and cry out of blasphemy in those which are rich in the faith , and make manifest the love of god to be in them forsaking of all : another deceipt they have which take tythes , they say , they take it not for preaching , but as a gift of the state , so putting their preaching upon their own gift ; but he that lieth in wait to deceive , him will god destroy ; now true love doth spring up , the priests cry out against it , and so do the people . therefore a word to all ye people that are led by your priests , as may be witnessed by your following them , there is pride in the priest , and also in the people , covetousness in the priest , so in the people , envy in the priest , so in the people , the priest his communion is propriety , so is the peoples , the priest hath a clamorous tongue , so have the people , the priest denieth the coming of christ to be the resurrection of god in man , so do the people , the priest denieth a true judgment day of god to be come upon the man of sin and unrighteousness , and that christ will not bring us to the perfect life of holinesse here , and so do the people , the priests have not laid down their lives for christ , neither have the people ; for if the magistrates , priests , and lawyers had no greater rewards of men for following the world and its wayes , then they should have for following christ and his wayes , it 's possible we should have neither magistrates , priests , nor lawyers , to supply the places they now stand in ; therefore , o ye people , give not up your selves to others , to be led contrary to what your own consciences guideth you to , but walk according to that which ye are fully perswaded of in your own minds , for there is a light within you , to which if you take heed , will lead you into the way of all truth , and being guided by that , you need not crave the power of the magistrate to defend , nor the help of the lawyer to plead for you , neither need you go to the priest to direct you , for the children of the lord are all taught of him , and they know his voice , and the voice of the hireling they will not hear ; but if you give not heed , nor take not warning by him , he will scatter the sheep with the shepherd , and deliver you up together for destruction : and be it known unto you all , that i have not writ this out of envy to any mans person , but i have written it to that end , to shew you the envy within you , and that enmity is judge when you condemn without cause ; therefore take notice that i do not condemn the magistrate for punishing evil doers , but those that do well , and such are all those that in obedience to the will of god , go forth to manifest the things they have seen and heard from him ; neither do i condemn the lawyers , seeing there is a right amongst men for endeavouring to help each man to his right , but for coveting the reward or fee , more then the pleading the cause of the simple , neither do i condemn him that stands in the place of a minister of the gospel for doing righteousness , but because he doth it not , but walketh contrary to the life of christ , as it was made manifest amongst the sons of men . god is my witness , that this is the last will and testament of me the dead living , and living dead man , who am called nicholas keate , and have my residence in harevvel , the first of may , 1655. yea god , and god only is my witness . first i bequeath my soul to the giver and taker of all good things , god blessed for evermore , amen . as for my body , or composed mind of inventions , it is the serpents meat , worms shall have it to heritage ; but the lord giveth the earth to the children of men , psalm 115. the lord giveth , and he taketh ; yea , he giveth all , and i take , and i give and keep nothing back , for i must serve the lord my god with all my heart , and all my mind and strength ; honor belongeth unto god , but shame and confusion unto the sons of men ; therefore am i no more , neither have any more , neither live i any more , but the lord only , therefore that which the lord hath lent me , and that which the law of this nation doth and must give me , do i give and bequeth all and every thing unto the saints which excell in vertue ; i , i am the god of abraham , the god of isaac , and the god of iacob , it is the god of the living that giveth and taketh at his pleasure , whose name is power and strength , and is holy and blessed in himself , it is even he which turneth men to destruction ; and then he saith , come again ye sons of men , come and sup and dine with me , saith this holy father to his sons and daughters , for in my house are all manner of varieties , with abundance of plenty ; i need nothing of yours , saith this father , save your obedience ; what would vain man give unto the lord , seeing the beasts on a thousand hills are mine , saith he , whose nature shall put fire on all the combustible matter of the earth , and sacrifice it at his pleasure . i do write unto all that are far and neer , to the end that they might know that this is the lords will , and not the will of a carnal minded man , for if i had and my had and self had , did lord it over me , i should be as all the world are , worshipping the creature more then the creator , and adore it as god ; he hath ordained the fruit of my lips , and that is peace , peace to all far and neer , all old things pass away , i have no peace , but in the new heavens , and the new earth , for all my earthly substance is become as dead carrion drawn out for all the souls to feed on , therefore it is the lords will , and that is my will , that it may be laid wast from propriety and self-interest ever hereafter , therefore let it remain as the lords free inheritance , to shelter , succour , and to be a place of refuge for the fatherless , the widows and strangers , i mean such widows and strangers as know no man , ( nor any thing that belongeth to man ) after the flesh , and such are all the fatherless , they will own no father on earth , nor call any man master on earth ; for as the lord hath bruised me , and made me to disown all relations of the flesh , and of earth and earthly things , so will he deal with many thousands , and they shall know the lord in truth , and in righteousness , and when be hath made us a poor people , he will turn to us a pure language , therefore naked , yea stark naked hath the lord appointed me to appear before multitudes of people , to shew that your hearts ought to be unvaried and uncovered , and become innocently naked before the lord , as i am in body and mind , and that not only so , but he hath made me a sign , to shew that all covetous self-seeking worldlings , such as i was , may hereafter become to obey , and do as i have done , even resign up all , as the lord hath commanded me , so that i dare not say i have one penyworth of any thing left me , of many hundred pounds worth , of that which heretofore i called mine own , and was so by the laws of this nation . i know men will pass their votes , that i am mad or drunk , but be it known unto you all people , that i am in my right sober mind , only the hand of the lord is strong upon me , prevailing over all that follishnesse and unrighteous actions , that i have heretofore , and the world now liveth in , and are glorying in their own shame and unrighteous selfish actions ; but the lord hath made me naked and bare for a sign , to shew that all their secret evil doings shall be brought into publike view before men and angels , as they are now visible in the sight of god , he hath stript me , and brought me to have no will of mine own . i live not , but the lord , he hath instructed me , and doth all his works in me , and for me ; therefore , o ye men , that cry out shame , shame , for making my body bare , know ye , that i am neither better nor worse , for that this proceeds from the work of god within me , he hath taken away the vail and covering of all deceipt in me , and take ye the shame unto your selves , for none belong unto me , because i die to all unrighteousness , the lord hath sent me forth with fire and sword , to proclaim that the day of the wrath of the lamb is neer at hand , wrath to all unrighteous and disobedient actions , and my two-edged sword , glistering with gold , with flaming fire thereon , which i received from the lord , do embleme , that god will appear in the hearts and minds of men like flaming fire , and with the bright spirit of burning , will he out and divide us with a two-edged svvord all that do oppose the righteousness and life of christ jesus , the day of the lord is come , his harvest is begun , he will now separate the tares from the wheat , and the precious from the vile ; therefore , o all ye people , my will , yea the lords will is , that ye cease from wrath , and let go displeasure , leave off from evil , and learne to do well , and as ye would that others should do unto you , so do ye unto them ; the lord hath strengthened my weak hands for this work , and bound about my feeble knees , with bright glistering gold ; he hath guarded me with strength , even to bring confusion on the rich and mighty , which say they have of their own ; and as the lord hath bound and guarded me above the brest with a golden girdle , so hath he bound my heart from doing violence to any , for that spirit which raised me up from the dead , is a loving spirit , for in love to the truth will he cut off and destroy all proud evil doers from his holy rest , but in love , and vvith love , vvhich is himself , will he exalt and strengthen the humble , the meek , the chast , and broken hearted . now to you my brethren that are thus made by god , and are become partakers of the godly nature , do i direct this copy of my own hand writing , and sure it is , that my heart and hand is guided by a power above what the world doth call meum & tuum , otherwise i should say , my house , my lands , my goods , which are proper unto me by the laws of men , and i should be like the world , having a wife and relations ; but now i am as if i had none , and use them as i do the world , which is as if i used it not ; the lord is now come to prove you , whether you be dead unto the world , with its wayes and fashions , traditions and customes , for doubtless i am the house of god where judgment is begun , and although i have had many tribulations , afflictions , and fierce trials , yet i expect many more before i enter into the lords rest ; i dare not judg any man for keeping a competent maintenance , considering the worlds cruelty ; but an heir of heaven , that is a chosen out of the world , dareth not claim the priviledg of mans law , to withhold any thing that should relieve his brothers necessity ; i write not this unto you to shame you , or boastingly , as if i , as a man were better or freer then other men , because i give so liberally , but i tell you , as i told you before , the lord is the giver and taker , it is not my will nor goods , nor my gift as i am a man , neither ought any to receive it as man willing his own will , but when the will of god is done in man , and mans will is no more , then the creature is new , and his old covetous self-seeking heart being done away , he will receive nothing but for his necessities , and that he ought freely to have given him ; and as the lord hath freely given me a new heart , so let it be freely manifested , that the sower and the reaper may rejoyce together , and how can it be otherwayes , god being in us of a truth ; but you my friends that have made your vaunts , and brags , and boasted of your freedome in and to god , and that if he would require and call for your lives and estates , you would be free to sacrifice whatsoever he would call for : consider , hath the lord spared yours and you from the hardship that others are put upon , if i speak after the manner of men , it is my own condition ; terrible things , so as to flesh and blood are required and imposed upon me by the lord , he hath snatched my life and livelihood from me , and stripped me stark naked , not suffering one friend to succour me for the present , but hath exposed my naked body to the devouring teeth of wilde savage beasts in a barren wildernesse ; neverthelesse , the spirit of the lord doth compel me to part with all , and obey , as aforesaid . now that i might not write of the judgment of others , but also write to you what is done in me by the lord , which is in love to all in general . now my deer friends and people . i will write to you in some few lines the work of god , which have been upon my spirit , & in my earth i have had fallen upon me the pure water distilled out of the rock of god , which came down to cleanse the mind , and to water my earth , so that it might be replenished to bring forth with increase that pure seed of god which he hath sown upon the well-husbandred land , for in the new earth doth god plant his paradise , and therein soweth the seed of his blessed spirit , and himself is the husbandman thereof : so that whom he hath made the earth ready , which is man , he will poure in his love , his life , his spirit , and true righteousness , and showeth to me the pure law and the gospel fellowship , enjuring no man , but looketh for encrease . truly friends , i am to write to you what i am made by god , and no more , and what he is made to me is this , in the husbandry of his own work he is this , he follows me with peace to all men , and makes me to know that a brother is as my self , in short , to express what i am , is to express , god , or that power in me , or that powerful power of god to express it self , when christ who is your life shall appear , then shall i appear with him , or that son born in me , which is the very express image of god born in man , which can declare the father , and accordingly he is love in truth , and that is the seed which god hath sown in my earth , and when the time of the harvest is , it will bring forth the same body as it was when it was sown ; and in the mean time i am but a stranger to my own countrymen , a stranger to professors , and so to the world . truly friends , love mates it self with no other then the son of love , which is to be born in our earth , and so lives in judgment within , til the day of the pure manifestation be brought forth , then love wil shine , or be like a city built upon a hill , that love of god which is born in others , is that fellowship which i have chosen above all things beside it self ; love hath compelled me , love doth bind me to the life of it , and hath governed me , and not i my self to govern it , love hath destroyed me , and bound me up again ; god will bring forth us in those things which are his own , so that we might destribute of the same one to another , which my heart have felt and known , so that i drink in the cup of my own salvation , which god gave me to drink of to you ; god is my witness , that no unrighteousness , falshood , nor injury , nor have i any toleration to it in my heart , nor against the state , in the things which are of the cruel state , nor any person whatsoever to enjure but he that is filthy , let him be filthy , where love is sown , it brings forth the same again ; love is like to the ripe grapes , which give a relish to the wine , so is the life of god in me , when it shall be brought forth in order , and have divine evidences to witness it in the demonstration of the godly nature in creature ; so he that is in true love , abideth in the life everlasting which cannot end , when god hath taught me his love by the quickning spirit , and he hath opened to me the union and communion , which is gods in fellowship , which is in order to the resurrection of that body of christ , who maketh it manifest , by subduing all things under his feet ▪ when all things are subdued , then is god all , and my self nothing ; but i have had this proclamation read in me , which is to take up the pure life of christ , and his government and to live in the family of his protection , so that they which live in it , walk as thus , so that he and his are one , so that there is a oneness in all , and all but one , so that there is but one disposition , one quality , one nature , one judgment , one in suffering ; one in life , one in death , one in mercy , one pity , one in all ruling over all , which is god blessed for ever . this being a true harmony amongst us , with such regulation as holds to the singular number one , so that all are to stand still , let god work in them by the power of his will ; so now let him that gather , gather in god , so that he that is alive , lives to god ; but god is free in me ▪ so if he please to dispose of himself , which is his own in me , it will be in the bright day of god , to manifest love to that majesty , for god doth dwell in our temples in the acting power , and we have the oneness of that divine nature planted in ours ; so now we are simeon like lord let us depart , for we know we have seen thy salvation ; and as for my part , or that party which is now in me , seeks no propriety in community , but only to know the godly nature which approves it self , and quits it self , it will spoil all our qualities , all our fashions and degrees of our flesh , and rewards of mankind , and from being our selves any longer that union and communion which i have had with my brother and others , is so unexpressible , that the carnal cannot believe , for love is to be manifested by divine acts . truly he that is born of god , and is in the life , and dwelleth in the life ; he is the true looking glass , in which love can see its self , a universal deluge is come upon our old world , but noah shall live , truth and a oneness is my delight ; where there is a true oneness in love , there can be no distance in order not being ; i am free to lay down my life to enter into the new covenant to live with god , love cannot be known by words , nor that love which we have to all men , love is to be opened , when the seven seals be opened , with the ministery of them in thy self , whomsoever thou art which hath them opened in thee , then thou vvilt knovv thy interest vvith us in true love and life , vvhich makes us one in the true love . novv this knovv , that there is a broken longing come amongst the professors hovv , and they are broken in judgment , and are torn to pieces , for they knovv not the lord , nor that love vvhich passes all understanding , so that my love to you all is peace vvithout vvrong or enjury to any , so that my brother lives to the substance , so that as he came naked out of his mothers vvomb , so he is returned again , to live in the naked truth of god vvith christ in the resurrection from dead vvorks , to live in the heavens made vvithout hands , vvhich is vvithout covetousness , vanity , or vain-glory , vvithout vvrong , and hath been to this day vvithout vvrong to any ; therefore suffer us novv both friends and people to dvvell amongst you vvithout strife , for if any injuries be done by us , vve are free that the lavv may take its course vvith us , vve crave but the same peace of you vvhich vve give unto you , but if not , vve are resolved to follovv the lavv . novv this knovv all of you , that lavv gaint peace , so farevvel , edm. hide . a song of the true life . come along come along , you virgins that pure be , and we shall enjoy the life that is free , and call up the dead , which now lye slain , to live the resurrection which christ did regain , and for to annoy that which did us destroy , which was from lust and things that be vain . a cup of love is filled up in me , and i drink of it continually : what though my love black seemeth to be , and is judged by fouls for cruelty , yet he is as the balm of gilead to me , and i know him in love in the eternity . what although christ be ascended on high , yet he is come down into humanity , that the truth of the father he might maintain , to hold forth his glory to those which are slain , showing to us the way of man is but vain , but the second adam hath restored us again . now we are restored into the right way , and for to demonstrate the ascension day of christ who i● our life 〈◊〉 in us to 〈◊〉 , 〈…〉 all one in 〈…〉 〈◊〉 to ●…ound all 〈◊〉 which it a l●… , but we shall live single in virginity . the power of love runs in me as a ●lood , to see the pure christ in pure manhood ; 〈◊〉 king there to raign , the flesh being slain , now the lord himself his own life will maintain the lord is the truth , and ever will be , 〈…〉 can be no communion but in virginity . 〈…〉 be declared , and not his life known , then the glory is lost of the resurrection ; but now i do see that christ is liberty to all that are pure in purity : the fool in his heart no god is there known , 〈…〉 perswaded by evil to the transgression . come now you worldlings and ●…arken to me , the lord is a mystery in the life of purity , the 〈◊〉 life it is now come down , and 〈◊〉 i do know without any bound , seven times in the fire love hath tryed me , but now , i know thy love , and my love knows me . now my love being pure , i am not alone , but j am touched in another by the phylosopher stone , which trieth all mistles of what sorts they be , but love is that ocean which hath swallowed up me : but for true love ; o let love try me , but now i know my love , and my love knows me . if any of you this song now can sing , you are of the truth , and in the truth are living ; and are in the being to glorifie the sun , and are partaker of christs resurrection ; but for true love it doth set free , to lead our lives in true community . now j being 〈…〉 gin , j am married to the king , and j know that his love is everlasting , and in one true nature now ●e he , and of all that is his we are now made free ; but of all the fleshly mammon which ever revived me , but j never knew true marriage , till thou marriedst me . finis the seduced soul reduced and rescued from the subtilty and slavery of satan ... by r. junius ... younge, richard. this text is an enriched version of the tcp digital transcription a67769 of text r34120 in the english short title catalog (wing y181). 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. 40 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67769 wing y181 estc r34120 13807896 ocm 13807896 101999 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. a67769) transcribed from: (early english books online ; image set 101999) images scanned from microfilm: (early english books, 1641-1700 ; 1055:31) the seduced soul reduced and rescued from the subtilty and slavery of satan ... by r. junius ... younge, richard. 12 p. sold onely by james crump ... and by henry cripps ..., [london] : [1660] r. junius is a pseudonym for richard younge. caption title. place and date of publication suggested by wing. imperfect: pages stained. reproduction of original in the huntington library. eng salvation -early works to 1800. sin -early works to 1800. a67769 r34120 (wing y181). civilwar no the seduced soul reduced, and rescued from the subtilty, and slavery of satan, that bloody devouring dragon, and vowed enemy of all mankind. younge, richard 1654 6861 34 0 0 0 0 0 50 d the rate of 50 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2006-03 ali jakobson sampled and proofread 2006-03 ali jakobson text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the seduced sovl reduced , and rescued from the subtilty , and slavery of satan , that bloody devouring dragon , and vowed enemy of all mankind . together with provision that none may be disappointed of their end , by mistaking their way : would men but now hearken unto christ , as they would have christ another day , hearken unto them . by r. junius , in reference to levit. 19. 17. isa. 58. 1. prov. 1. 20. to the end , and 14. 12. acts 11. 14. 1 tim. 4. 16. james 1. 21. jude 23. cyprian brings in satan , triumphing over christ in this manner ; as for my followers , saith he , i never laid down my life to redeem them , as christ hath done for his ; i never promised them so great reward , as christ hath done to his : and yet i have more followers then christ , and they do far more for me , then his do for him . and indeed , to whom we yield our selves as servants to obey , his servants we are to whom we obey ; whether of sinne unto death , or of obedience unto righteousnesse , rom ▪ 6. 16. and in case we do the devils works , we are the devils servants , as our saviour affirms , john 8. 34 , 44. again , it is the abstract of religion , to imitate him whom we worship . neither are we worthy to be called christians , except we imitate christ , and square our lives according to the rules he hath given us , luke 14. 26. 2 pet. 2. 19. 2 cor. 5. 17. 2 tim. 2. 19. who then shall compare mens lives with christs life , or those rules set down in his gospel , but must be forced with lynacre to confesse ; that either the gospel is none of christs , or very few amongst us are christians . observe it i pray , for it falls heavy on many thousands , that think they are christians beyond all exceptions . 2 but to bring this point more close , and home to mens consciences . we read , that the greatest number go the broad way to destruction , and but a few the narrow way that leadeth unto life , matth. 7. 13 , 14. that the whole world lieth in wickednesse , 1 john 5. 19. that the number of those whom satan shall deceive , is as the sand of the sea , rev. 20. 8. that many are called , and but few chosen , matth. 20. 16. & 22. 14. that though the number of the children of israel are as the sand of the sea ; yet onely a remnant of them shall be saved , rom. 9. 27. sad predictions ! how then does it concern every man of us , to be-think our selves , whether we be of that small number , and to mistrust the worst , as all wise , and sound-hearted christians use to do , matth. 26. 21 , 22. and indeed , they are texts of scripture , that would make the most in these dayes to tremble ; yea , they could not ( without gods great mercy ) but be swallowed up of their own confusion , were they not spiritually blinde and deaf , and dead . for experience shews , that amongst those that call themselves christians , scarce one of an hundred , whose knowledge , belief , and life , is answerable either to the gospel , their christian profession , or the millions of mercies they have received . yea , notwithstanding the holy ghost tels us in the word ; and we hear the same daily ; that every man shall be judged according to his works , be they good or evill , rev. 20. 13. & 22. 12. that we shall give an account at the day of judgement for every idle word we speak , matth. 12. 36. that there needs no other cause of our last and heaviest doom , then ye have not given , ye have not visited , &c. matth. 25. 41. to 46. that the righteteous shall scarcely be saved , 1 pet. 4. 18. that many shall seek to enter in at the straight gate , and shall not be able , luke 13. 24. that no unrighteous person shall inherit the kingdome of god ; but shall have their part and portion in that lake , which burneth with fire and brimstone , which is the second death , 1 cor. 6. 9 , 10. gal. 5. 21. revel. 21. 8. that except our righteousnesse exceeds the righteousnesse of the scribes and pharisees , ( who were no mean men for outward and formal performances ) we shall in no case enter into the kingdom of heaven , math. 5. 20. and that without holinesse , no man shall see the lord , heb. 12. 14. ( which scriptures if they be true , what manner of persons ought we to be ? in all holy conversation and godlinesse , as the apostle speaks , 2 pet. 3. 11. ) yet most men live , as if the gospel were quite contrary to the rule of the law : as if god were neither to be feared , nor car●d for : as if they were neither beholding to him , nor afraid of him , both out of his debt and danger ; yea , as if there were no god to judge , nor hell to punish , nor heaven to reward , i cannot think of it without astonishment . but to all these , let me add one thunder-bolt more out of gods artillery , which you shall finde , deut. 29. where he expresly tels us , that he will not be merciful ( i pray mark it ) unto such as flatter themselves in an evill way , but that his wrath and jealousie shall smoak against them , and every curse that is writ in his book shall light upon them , &c. vers. 19 , 20. and that if we will not regard , nor hearken unto him when he cals upon us for repentance : he will not heare nor regard us , when in our distresse and anguish we shall call upon him for mercy ; but even laugh at our destruction , and mock when our fear cometh , prov. 1. 24. to 33. neither is salvation more promised to the godly , in any part of the bible , old testament , or new , then eternal death and destruction is threatned to the wicked . for though to all repentant sinners he is a most merciful god ; yet to all wilful and impenitent sinners , he is a consuming fire , and a jealous god , heb. 12. 29. deut. 4. 24. these are dreadful threats , from the mouth of an almighty , and terrible god , who is truth it self , and cannot lie . neverthelesse , mens obdurate and adamantine hearts , brawned and hardned with the custome of sinne , will tremble and relent no more at the hearing of them , then the seates they sit on , or the stones they tread on . their supine stupidity is no more capable of excitation then the sea rocks are of motion , or the billows of compassion . they are like the catadupans , inhabitants of the cataracts , who hear not the roarings of nilus . as drums and trumpets ( we know ) and that loud rupture of the aire with ordnance , is but like soft musick to the eares of some fleshed souldiers , hardned with often successe . and the reason is , they will rather hearken to their own deceitful hearts , and believe satan , that would gull them of their soules , and plunge them into eternall torments , then they will hearken to , or believe the god of truth . and the reason of this reason is , when men reject all g●od meanes , and refuse to serve the true god , he in justice gives them over to the false to be taught , and governed by him ; for which you have an express place , 2 thes. 2. 10 , 11 , 12. and likewise an example thereof in ahab , 1 king. 22. 20. to 23. yea , how could i here inlarge ? as would you know , why many men in this , and other ages before us , have been such superlavive monsters in wickedness , as striving after perfection of evill , counting it the greatest honour to commit the greatest sinnes , and being sorry , as it were , that they could not commit a sinne beyond president , and be like their father the devill , such as blasphemous and impudent pharoah , who being bloodied with his unresisted tyranny , could belch out defiance in the face of heaven , saying , who is god ? or nicanor , who being perswaded from cruelty upon the sabbath-day , in that god had appointed it holy ; answered , if god be mighty in heaven , i am also mighty on earth : though the same tongue that spake it , was cut into little pieces and flung to the fowls : and the same hand that smote , was cut off , and hung before the temple . or as pope hildebrand , who asked the sacrament of christs body before all the cardinals , how he should destroy henry the emperour ; and having no answer , flung it into the fire , saying , co●ld the idoll gods of the heathens tell them what should succeed in their enterprizes , & canst not thou tel me ? how others could wholly spend and imploy their time , & strength , and meanes ? how they should take such pains , and be at such cost , to commit robberies , rapes , cruel murthers , treasons ? blow up whole states ? depopulate whole towns , cities , countries ? seduce millions of soules , as mahomet and the pope have done ? make open war against the church of god , as herod , antiochus , and others have done ? persecute the known truth , as julian the apostate did ? invent all new vices they could , and destroy the memory of all ancient vertues , as heliogabalus did ? make it their trade to swear and forswear , if any wil hire them , as our post● knights do ? not unlike those turkish priests , called seitie , and cagi , who for a double ducket will make a thousand false oaths before the magistrate , and take it to be no sinne , but a work deserving praise , by lies , swearing , and for-swearing , to damnifie christians what they can . or would you know why our land ( notwithstanding we excell all nations under heaven , for meanes of light and grace ) hath such monsters ? as upon an hours warning will lend jezabel an oath , to rob poor naboth of his li●e and vine-yard ? such vultures , irreligious harpies , that have consciences like a barn-door , that seldome awake but to do mischief . some men and women , that will be bawds to their own wives and daughters ? ( but , ô that the sun should shine upon her , that will sell for gain unto hell that body which she brought forth , with so much pains and danger to this earth . certainly , there was never woman more deserved to be call'd the devils dam then shee . ) why , there are some that dare the day to witnesse their ungodlinesse , and do their villanies to be seen of men ? that zim●i like , dare bring whores to their tents openly . yea , like absalom , dare spread a tent on the top of the house , and go in to their concubines in the sight of all men . i have my selfe heard a cauterized gallant boast of his lying with women of all conditions , save witches , and protest that should be his next attempt . yea , how often shall you hear old men glory of their fore-past whoredoms , boast of their homicides , cheats , and the like ? yea , if it be possible , make themselves worse then ever they were : and rather then want matter of ostentation , they will boast of the foulest vices ; for their excrements , they account ornaments , and make a scarfe of their halter . again , others there are , who like them of gibeah , judg. 19. and the sodomites , gen. 19. are not content with the common way of sinning ; but are mad with a prodigious lust ; being forth the men , that we may know them , vers. 5. let any reasonable man judge , whether they could be thus desperately wicked , if the just and true god had not for their rebellious and damnable wickednesse , in rejecting him , given them up to be ruled by the false ; namely , the god of this world , and all wicked men in it . even as a just judge having passed sentence upon some heynous malefactor , gives him up to the jaylor , or executioner , as you may see by sundry places , 2 tim. 2. 26. ephes. 2. 2. john 13. 2. acts 5. 3. 1 chron. 21. 1. gen. 3 1. to 6. rev. 2. 10. gen 3. 15. john 8. 44. & 12. 31. & 14. 30. 2 cor. 4. 4. ephes. 2. 2. but to enlarge yet more , how many amongst us have their consciences so feared up with the custome of sin , that they had rather be confounded , then reformed : that will grudge to be stayed in their way to hell ? ( whereby they become wilfull murtherers of their own souls . ) yea , they will flie upon those that shall oppose their perdition , and more then spurne at christs messengers , that are sent to save them , ( which is to strike at him , whose message they bring : ) and others so reprobate , that their utmost endeavour is , to damn others souls with their own . these are your seducing drunkards , devisers and broachers of damnable errours ; projectors of unknown villanies , exemplary leaders into wickednesse ; who jeroboam , or mahomet-like , cease not to sinne , and tempt , and damne , though they cease to live : for though they die , they leave their sinne behinde them , and that propagates , who resemble a malicious man sicke of the plague , who runs into the throng to disperse his infection ; whose sinne seems to out-weigh all penalty . others there are , that through a presumptuous confidence , think they may run upon score with satan , and sin boldly and freely , because christ is able to pay all ; so making christ a bolster , or patron of sin . yea , they will also boast , what a strong faith they have ; when yet they fall short of the very devils in believing : for they believe the threats that are written in the word , and tremble for feare , jam. 2. 19. again , others you have , so civilly righteous , that they see no need they have of a saviour : and the lesse sensible they are , the more sick they are ; for as nothing is more easily broken , then those things that are most hard : so notorious offenders are nothing so hard to be convinced and converted , as the civilly righteous , that seems to live un-reproveably . lastly , to passe by those many millions of soules , who are so invincibly ignorant , that remaining so , it is impossible they should be saved ; for they do not know wherein they have broken this or that commandement in particular ; what wicked hearts they have by nature , nor what need they have of a saviour . nor to say any thing of that , which cost the lives of so many thousand israelites , i mean murmuring , and unthankfulnesse , which is the sin of almost who not ; and such a sinne as few , even of the better sort of christians have the wit to consider . to passe by these ( i say ) how many through prejudice , so blinde their own eyes , that they will decoct everything the godly do or say into poyson : yea , they will not onely pick strawes , to put out their own eyes withall ; but they even protest against their own conversion , as esteeming , and accounting all religion , and devotion meer foolishness . yea , they will scoffe at the meanes to be saved , and make themselves merry with their own damnation : so that good counsel to them , is but offering aqua-vitae to the dead . a man would admire and wonder how mens soules should be so drowned in their senses ; how any one that is endowed with a reasonable soule , should be of so reprobate a minde , as most men are ; did not the frequency of sin take away the sense of sin . as ô how the soule , that takes a delight in lewdnesse , is gained upon by custome ▪ do not all cauterized sinners , drunkards , blasphemers , defrauders , and the like ? yea , and civill men too , account it a crime to be holy ? or to have a tender conscience ? or to be so careful to serve their redeemer ? as themselves are industrious to serve the devill , and satisfie their own hearts lusts . yea , and custome hath so bleared them , that they cannot distinguish nor discern the true visage of things . yea , the most of men amongst us so delude themselves with mistakes , and false surmises , against religion , and the religious , that piety and goodnesse is so despised ; loosenesse and prophanesse so set by , and defended , by some ignorantly , by others maliciously : and this also by reason of long custome runs so deep and strong , that wee can never look to have it mended , untill christ comes in the clouds . what this may bring upon us , onely the lord knows , and knows to prevent : but sure i am , it hath already been so long neglected , and so little opposed and laid to heart ; that it hath almost over-grown both corn and good hearbs . insomuch that the wickednesse of the greater part , hath brought such a scandall upon the better part : that our religion is even abhorred of the heathen . and how can it other , then cut the hearts of those that have felt the love of christ ? to heare him so wounded at home with oathes and blasphemies , abroad with reproaches ; who is the life of their lives , and the soul of their souls . speake we must , endeavour what we can . cry aloud , saith god , spare not , lift up thy voyce like a trumpet , and shew my people their transgressions , and the house of jacob their sins , isa. 58. 1. but alasse , little comes of it ; for let all the ministers unanimously say what can be said , blinde sensuallists will confute all that can be alleadged ; with god is merciful . and christ died for all . onely believe and thou shalt be saved ; no matter how they live : a reprobate , yet common errour : as thinking with eunomius , that faith without works will serve : insomuch that every drunken beast , and blasphemer , thinks to speed as well , and goe to heaven , as soon as the best . one mindes nothing but his cups , another nothing but his coyne , a third onely his curtizan ; yet all these promise to meet in heaven . the jewes thought we may put away our wives , we may sweare , we may hate our enemies , we may kill the prophets , subject the word of god to our traditions , and follow our own wayes . why ? abraham is our father , john 8. 39. but by their leave , christ calls them bastards , and findes out another father for them , ver. 44. ye are of your father the devill , and the lusts of you● father ye will do . prophane libertines , such as account not themselves well , but when they are doing ill . yea , the most covetous oppressors , who may say as pope leo did , i can have no place in heaven , because i have so often sold it upon earth . every man of them hopes to have bene●i● by the gospel , when they will not be tied to the least little of the law . but if christ be not our king to govern us , he will neither be our prophet to fore warn , nor our priest to exp●ate . except we forsake our sins , god will never forgive them . yea , he hath sworn by an oath , that whomsoever he redeemeth out of the hands of their spirituall enemies , shall serve him in holinesse and righteousnesse all the dayes of their lives . neither can it consist with his justice , to pardon such as continue in an evill course of life . neverthelesse , there is scarce a wicked man upon earth , but he thinks to go to heaven . but what 's the reason ? consider that , and you will cease to wonder . for what the apostle speaks , 2 cor. 3. is appliable unto all natural men . their mindes were blinded ; for untill this day remaineth the same vaile upon their hearts , un-taken aw●y in the reading of the old testament , which vail , when they shall turn to the lord , shall be taken away in christ , vers. 14 , 15 , 16. here you see they have a vail or curtain drawn over their hearts , which keeps them from the knowledge of gods word : but that 's not all ; they have so hardned their hearts with a customary sinning , even from their infancy , that a man were as good speake to a stone , as admonish them , jer. 6. 10. & 5. 3. zach. 7. 12. jude 12. ez●k. 11. 19. thirdly , the gospel is hid unto them , because the god of this world hath blinded their mindes , lest the light of the glorious gospel of christ should shine unto them , as the same apostle speaks , ●cor. 4. 3 , 4. finally , they have phraoh's curse upon them , a hard heart , and a seared conscience : so that they are no way capable of yielding to , or hearing god speak by his ambassadors , say they what they will . whence it is , that st. cyprian useth these words : it is as much lost labour ( saith he ) to preach unto men the things of god , before they are humbled with the sight of their wants , as to offer light to a blinde man , to speak to a deaf man , or to labour to make a brute beast wise . see revel. 3. 17. in the mean time thoughts of eternity never trouble them ; they are at peace with satan , the world , and their own consciences ; have made agreement with hell , and with death ; they satisfie their lusts to the full : so like men sleeping in a boat , they are carried down the stream of this world , untill they arrive at their graves-end [ death ] without once waking to be-think themselves , whether they are going [ to heaven or hell . ] they slumber , and suppose themselves good christians ; their faith is but a dream , their hope but a dream , and so of their obedience and whole religion , all is but a dream . they have repentance in conceit , they serve god well in conceit ; and they shall , if they look not to it , goe to heaven onely in conceit , or in a dream , and never awake , until they feel themselves in the burning lake . for he that makes a bridge of his own shadow , how can he choose but fall into the water . in which case , what heart would it not make to bleed , that hath any christian blood in his veins , to see what multitudes there are that go blindfold to destruction , and no man offer to stop or check them ; before they arrive there , from whence there is no redemption . i remember st. bernard useth these words ; had we stood by , saith hee , when adam was between the perswasion of his wife , and the precept of his god , when the one said , adam eate , and the other said , adam eate not ; for if thou dost , thou shalt die the death , and all thy posterity . had it been an ill office to have cryed out , and said , ô adam , take heed what thou dost ! or would he have had cause to complain of being prevented ? i trow not , yea , i think it had been a seasonable piece of high friendship , and none can deny it . i remember also what a merchant once did ; he comes to his friend upon the exchange , and fals to boxing him , with these words ; i have often enough told you of your whoring , but you will never leave it . know you not , that it will p●ove your ruine in the end ? 〈…〉 h●ld to be a little crackt in brain , & perhaps you will think 〈…〉 often times , from the rarest and quickest agitations of 〈…〉 the most distempered and out-ragious frenzies , there want●●g 〈…〉 a pegs turne to passe from the one to the other : so in mad mens 〈…〉 see how fitly folly suiteth , and meets with the strongest operation 〈…〉 . yea , who knows not , how un-perceivable the neighbour-hood is between folly , and the liveliest elevations of some mens wits . and indeed , when i consider , how our carnal friends will curse us ( when they come in hell ) that we did not our utmost endeavour to stop them . i could afford to lay hands upon a drunkard , a blasphemer , or a murtherer to stay 〈◊〉 , from the evill he is going to commit . yea , to kneel down upon my knees , and beg of him , that he would not so desperately damn his own soul . and indeed could , a man save his friends soule by so doing ( as possibly he might , jude 23. jam. 5. 26. 1 tim. 4. 16. ) he needed not much to care , though the world reputed him a mad man , or spent their verdicts on him . o my brethren think of it , before it be too late ! and seriously consider what one soule is worth , and what you would take to be in that condition with them , as you were once . ( for i speak to enlightened souls ) yea , how should not the very thought of it , make all that are got out of satans clutches , to plot , study , and contrive all they can , to draw others of their brethren after them ? we read , that andrew was no sooner converted , and 〈…〉 christs disciple , but instantly he drew others after him to the same faith , john 1. 41. and the like of philip , vers. 45. and of the woman of samaria , john 4. 28. to 41. and of peter , luke 22. 32. acts 2. 41. and 3 chap. & 4. 4. and so of all the apostles . yea , moses so thirsted after the salvation of israel ; that rather then he would be saved without them , he desired the lord to blot him out of the book of life , exod. 32. 32. and paul to this purpose saith , i could wish my self to be separated from christ , for my brethren , that are my kinsmen according to the flesh : meaning the jewes , rom. 9. 3. and indeed , all heavenly hearts are charitable . neither are we of the communion of saints , if we desire not the blessednesse of others ; it being an inseparable adjunct , or relative to grace ; for none but a cain will say , am i my brothers keeper ? yea , where the heart is thankful , and inflamed with the love of god , and our neighbour ; this will be the principal aime : as by ●y si●s , and bad example , i have drawn others from god ; so now i will 〈…〉 i can , draw others with my selfe to god . saul converted , will build up as fast , as ever he plucked downe ; and preach as zealously as ever ●e persecuted , and we are no what thankful for our own salvation ▪ if we do not look with charity and pity upon the grosse mis-opinions , and mis-prisions of others , and at least do something for the saving of those poor , ignorant , & impotent wretches , that are neither able nor willing to help themselves . neither needs there ( as one would think ) any spurring or prompting of the thankful or charitable to this duty . and what though we cannot do what we would ? yet we must labour to do what we can to win others ; not to deserve by it , but to expresse our thanks . besides , it were very dishonourable to christ not to do so : did you ever know , that wicked men , thieves , drunkards , adulterers , persecutors , false prophets , or the like , would be damned alone ? no , they mis-lead all they can , as desiring to have com-panions . yea , the tharisees would take great pains , compasse sea and land , to make others twofold more the children of hell then themselves , as our saviour expresly witnesseth , matth. 23. 15. which may cast a brush upon our cheeks , who are nothing so industrious to win souls to god . therefore what a worldling would do , to get himselfe an hundred pounds , that a christian should do to win a soule to christ : or he is unthankful to his redeemer , that hath done , and suffered so much for him . but i have known a very small matter , ( with gods blessing upon the meanes ) as the lending of a book to an acquaintance , or towling him to hear an efficacious sermon , prove the saving of his soul . and that hath been a greater cause of rejoycing to both parties ; then others have , when their corn and their wine increaseth , psalm 4. 7. weak means shall serve the turne , where god inten●s successe . even a word seasonably spoken ( god blessing it ) like a rudder , sometimes steers a man quite into another course . antiocl●us by hearing from a poor man , all the faults which he and his favourites had committed , carried himself most vertuously ever after . antoninus amended his future life and manners , by onely hearing what the people spake of him . the very crowing of a cock occasioned peters repentance . augustine , that famous doctor , was converted , by onely reading that text , rom. 13. 13. let us walke honestly , as in the day-time , &c. learned junius , with reading the first chapter of saint johns gospel , was wonne to the faith of christ . and melancthon much a●ter the same manner . i have read of two famous strumpets , that were suddenly converted , by this onely argument , that god seeth all things , even in the dark , when the doors are shut , and the curtains drawn . bilneys confession , converted latimer : yea , ad●i●nus was not onely converted , but became a martyr too , by onely hearing a martyr at the stake alleadg that text , eye hath not seen , nor eare heard , &c. 1 cor. 2 9. yea , even those iewes that crucified the son of god , were converted by hearing those few words of peter , acts 2. and it pleased god , when i , my self , was in as hopelesse a condition , as any ; that a poor mans perswading me to leave reading of poetry , and fall upon the bible , was a meanes of changing my heart , before i had read out genesis , being but twenty years of age . whom i more blesse god for , then for my parents , from whom i received life . and this ( because i know no better way , to expresse my thankfulnesse to him , who hath freed me from frying in hell-flames , for ever and ever ; then by endeavouring to win others from satans standard to christs ) makes me doe the like to others . and that is by giving and lending well-chosen books , fit and proper for the parties condition , whether he be meerly civill , or vicious ; a scoffer , swearer , excessive drinker , miser , oppressor , prodigal , or the like . and have sometimes found the same so succesful , that it hath put me upon a more generall , and publique piece of service , that may extend it self to thousands , if men have but halfe that affection to spirituall , and eternall riches , namely , wisdome , grace , and glory ; as they have to temporary , and transitory . i know well , that a great many will spend more time and money in an alehouse in one day , then in gods service , or upon their souls , in many moneths . yea , ( as if the best part : were least to be cared for . ) how many thousands will bestow more upon their very hair , or upon a needlesse , indian wanton weed , in one moneth , then upon god , and their souls in a whole yeare . a signe how they love him , who laid down his life to redeem them ! and how wise , and thankfull they are , though these also dream they are good christians , true protestants ; and perhaps are so accounted by the most . as he that hath but one eye , may be king amongst the blinde , and the commonnesse of offenders , may even benumbe the sense of offending . and i take this their little regard of god , their owne soules , and honesty withal , not onely to be the cause of mens prospering no better , but likewise of their sadnesse , complaining , melancholy , and discontent , ( as one of these two ( poverty , or melancholy , ) is commonly the lot of every impenitent person . ) for how should they have merry hearts , that have not good consciences . but all are not alike , ●linde , sensuall , ingratefull : for though some by losse of conscience , are become atheists ; and by loss of reason , beasts ; and though they that have no reason , will hear none , ( whereof you have a lively instance or president , at the conclusion of this discourse , purposely set there to be sunn'd and scorn'd ) yet others there are , will be more ingenuous , i meane , they have not been too long sick to be recovered ; to whom a word or two by way of advice . such therefore as had not rather live in the darknesse of egypt , then in the light of goshen : such as would not ( with those foolish virgins , matth. 25. ) lose their inheritance , to save charge of the conveyance . and ( with that rich fool , luke 12. ) be disappointed of their end , by mistaking their way , let them at least , lay out the third part of a shilling upon these three new books . an experimental index of the heart . a short and sure way to grace and salvation . the tryal of true wisdome . as treating upon the most needful subjects , and being purposely projected and contrived for their eternall wel-fare , that are altogether mindlesse of their own : and possible it is , that many thereby may receive more good , then at present they have the wit to wish for , or desire : it being sage , seasonable , and wholsome instruction , to prevent destruction . and that no man may imagine it a matter of benefit : the projector ( contrary to other projectors ) will not onely lose thereby ; but in case any shall repent their bargain , the venders of them ( henry cripps in popes-head alley , and iames crump in little bartholmews well-yard ) shall return them their money when they please . a charge drawn up against drunkards , in a clearer print , that themselves also may read it . the drunkard is a strange chymaera , more prodigious then any monster ; being in visage a man , but a brotheus : in heart , a swine : in head , a cephalus : in tongue , an aspe : in belly , a lump : in appetite , a leech : in sloth , an ignavus : a ierff , for excessive devouring ; a goat , for lust ; a syrene , for flattery ; a hyaena , for subtilty ; a panther , for curelty . in envying , a basiliske : in antipathy to all good , a lexus : in hindering others from good , a remora ; in life , a salamander ; in conscience , a ostrich ; in spirit , a devill ; 1 in surpassing others in sin . 2 in tempting others to sin . 3 in drawing others to perdition . even the most despicable piece of all humanity , and not worthy to be reckoned among the creatures which god made . these being small picces , are sold onely by james crump , in little bartholmews , wel-yard ; and by henry cripps , in popes-head alley . finis . a sermon preached before the right honourable the lord mayor, aldermen, and citizens of london at the church of st. mary le bow, september the second, 1686 : being the anniversary fast for the dreadful fire in the year 1666 / by john scott ... scott, john, 1639-1695. 1686 approx. 39 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a58817 wing s2071 estc r34059 13691335 ocm 13691335 101398 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. a58817) transcribed from: (early english books online ; image set 101398) images scanned from microfilm: (early english books, 1641-1700 ; 1047:35) a sermon preached before the right honourable the lord mayor, aldermen, and citizens of london at the church of st. mary le bow, september the second, 1686 : being the anniversary fast for the dreadful fire in the year 1666 / by john scott ... scott, john, 1639-1695. [3], 30 p. printed for walter kettilby ... and thomas horn ..., london : mdclxxxvi [1686] 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 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 fast-day sermons. sermons, english -17th century. sin -sermons. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-05 mona logarbo sampled and proofread 2004-05 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion geffery mayor . martis vii . die septemb. 1686. annoque regni regis jacobi secundi , angliae , &c. secundo . this court doth desire dr scott to print his sermon preached at bow-church on thursday last the second instant ( being the day of humiliation for the great fire in london . ) before the lord mayor , aldermen , and citizens of this city . wagstaffe . imprimatur . guil. needham r. r. in christo patri ac d no d no wilhelmo archiepisc . cantuar. à sacris domest . ex aedib . lambeth . sept. 13. 1686. a sermon preached before the right honourable the lord mayor , aldermen , and citizens of london ; at the church of st mary le bow , september the second , 1686. being the anniversary fast for the dreadful fire in the year 1666. by iohn scott , d. d. rector of st peters poor , london . london , printed for walter kettilby at the bishop ' s head in s. paul ' s church-yard , and thomas horn at the south-end of the royal exchange , mdclxxxvi . john v. 14. behold , thou art made whole , sin no more , lest a worse thing come unto thee . these words are the advice of our saviour to the impotent man , whom he miraculously cured after he had long waited to no purpose at the pool of bethesda : and seriously when i consider the miserable state to which this ancient city was reduced by the late stupendious fire , and the since glorious recovery of it out of its mighty heap of ruines , it seems to me an exact emblem of this poor patient in my text. with him , not long ago , it was reduced to a wretched impotent condition ; its goodly piles lay bed-rid in their own sad ruines , almost despairing of recovery , and the utmost that humane prudence could hope , was that the next age might see their resurrection . but by the miraculous courage and industry with which god inspired their former inhabitants , behold they are raised again within a few years more glorious and magnificent than ever ; and we that saw their desolations , and were almost ready to give them over for irreparable , have lived to see them rise again in state and splendour out of their ashes . and now that our city is revived again , and flourishes in perfect health and vigour , methinks i hear the god of heaven bespeak her , as our saviour did his recovered patient in the text , go thy way , and sin no more , lest a worse thing come unto thee . in which words you have , i. a caution , sin no more . ii. a twofold reason of it , 1. behold , thou art made whole . 2. lest a worse thing come unto thee . i. i begin with the first of these , sin no more . which words plainly imply that he had been a sinner heretofore ; and that because he had so , therefore he was reduced to that wretched impotent condition , that his disease was the punishment of his fault , and the product of his own wickedness : for otherwise he had no reason to take warning by it not to sin again ; if his former impotence had not been the effect of his sin , it could not have been urged as a proper argument to perswade him to a future reformation . in this therefore the strength of our saviour's caution lies , the impotence under which thou didst so lately languish , and of which i have now recovered thee , was inflicted on thee by god as a just retribution for thy wickedness ; and therefore , since thou art thus happily recovered , beware thou dost not sin again , lest thou provoke him by it to scourge thee more severely . so that the main design of this caution , is to convince us that those evils and calamities under which we suffer , are some way or other occasioned by our sin . and indeed if we impartially survey those numerous calamities which oppress the world , we shall find them generally reducible to one of these three heads . either ( 1. ) they are the natural effects of sin , or ( 2. ) the just retributions of it , or ( 3. ) the necessary antidotes against it . of each of these very briefly . ( 1. ) in the first place , many of those evils and calamities under which we suffer , are the natural effects of sin , and such it 's possible was the disease of which our saviour cured this impotent patient , even the natural effect either of his intemperance , wantonness , or immoderate passion , which are the natural causes of most of those diseases under which we languish . for either they are intailed upon us by our parents , who beget us usually in their own likeness ; and so having diseased themselves by their own debauches , derive to us their frail and crazy constitutions , and leave us heirs of the woful effects of their own intemperance and lasciviousness : for so we commonly find the stone and gout , consumption and catarrhs derived through many generations from the vices of one wicked progenitor , who to enjoy the pleasures of an intemperate draught , or the embraces of a rotten whore , doth many times entail a lingring torment upon his children , and his childrens children . others , again , owe their diseases to their own personal vices , and by abusing their bodies to satisfie their lusts , convert them into walking hospitals ; they suck in rheums and defluxions with their intemperate draughts , and change the pleasure of a sober and temperate life , for fevers and the uneasiness of debauches ; they swallow their surfeits in their gluttonous meals , and fill their veins with flat and sprightless humours , till by degrees they have turned their sickly bodies into mere statues of earth and phlegm . and in a word , they wast themselves in their insatiable wantonness , and sacrifice their strength to a beastly importunity , and many times contract those noisome diseases that make them putrifie alive , and even anticipate the uncleanness of the grave . and as our bodily diseases are generally the natural effects of our sin , so are most others of those calamities under which we groan . thus want and poverty are usually the effects either of our own sloth or prodigality , or else of the fraud and oppression of those we deal with : and wars and devastations the natural products either of the ambition or covetousness of those who are the aggressors . thus sin , you see , is the pandora's box , whence most of those swarms of miseries issue that sting and disturb the world ; and indeed , the god of nature , to deter men from sin , hath coupled misery to it so inseparably , that whilst he continues things in their natural course , we may as soon be men without being reasonable , as sinful men without being miserable . hence we find , that when he had tryed all the arts of discipline on the obstinate jews , and none were effectual , he at last consigns them to the dire correction of their own follies , ier. 2 19. thine own wickedness shall correct thee , and thy backsliding shall reprove thee . ( 2. ) again , secondly , many of those evils and calamities under which we suffer , are the just retributions of sin. for besides those numerous evils that are naturally appendant unto wicked actions , there are sundry others under which we suffer , that are the more immediate effects of the divine displeasure , and are inflicted on us by god as the condign punishments of our rebellions against him : and these are such as proceed not from any necessary causality in the sinful actions themselves , but are wholly owing to the providence of heaven , which either inflicts them immediately upon us , or else disposes second causes , contrary to their natural tendency , to come to the production of them ; such were the drowning of the world , the burning of sodom and gomorrha , the judgement of corah , dathan , and abiram , and sundry other such like mentioned in the scripture . and though in sundry of those judgements , which god inflicts upon sinful men , his hand doth not so visibly appear as it did in those ; yet sundry of them are impressed with such visible characters of the divine displeasure , that we have all the reason in the world to conclude them to be the immediate effects of it . as when we see some great and unexpected calamity befal a sinner in the very commission of a wicked action ; or when he is punished in kind , and the judgement inflicted on him bears an exact correspondence with his sin ; or when upon the commission of some notorious villany , some strange and extraordinary evil befals him : in these and such like cases , although it 's possible they may be the effects of some casual concurrence of second causes ; yet there being such plain indications of designed punishment in them , it would be very unreasonable to attribute them to a mere blind and undesigning chance . and therefore , although on the one hand it argues an uncharitable and superstitious mind to attribute every calamity of our brother to the righteous judgement and displeasure of god ; yet on the other hand , it 's no less an argument of a stupid wretchless soul , to attribute those evils to chance , on which there are such apparent symptoms of the divine displeasure . and though there is no doubt but many of those evil events that befal us do merely result from the established course and order of necessary causes ; yet there is no man that owns either a providence or the truth of scripture , but must readily acknowledge , that in this established course of things , god very often interposes , and for the rewarding of good and punishing of bad men , so varies the courses of these secondary causes , as to produce good and evil by them , contrary to their natural series and tendencies . for should he have limited himself to the laws of nature , and resolved to keep things on for ever in one fatal unvariable course of motion , he must have tyed up his hands from rewarding and punishing , which are the principal acts of his governing providence ; and consequently all his promises and threats of temporal blessings and judgments , must have been perfectly null and insignificant . this therefore must be acknowledged by all that have any sense of god and religion , that many of those evils under which we suffer , are the just judgments of god in retribution for our folly and wickedness . but i see i must hasten . ( 3. ) and lastly , many of those evils and calamities we indure , are inflicted as necessary antidotes against sin. for certainly , considering the degenerate state of humane nature , the perverseness and disingenuity of the generality of mankind , afflictions and calamities are as necessary to keep us within the bounds of sobriety , as chains and whips are to tame madmen : and should the great governour of the world still indulge to us our wills , and accommodate all events to our desires , we should grow so extravagantly insolent , that 't would be impossible to keep us within any bounds or compass ; and therefore , in charity to us , he is many times forced to cross us , and to inflict less evils on us , to prevent greater . he sees , that if he should gratifie our fond desires , 't would be a cruel kindness to us , and hurt us more than ever it would benefit us ; 't would damp our piety , or carnalize our spirits , swell our pride , or pamper our luxury , give such a loose to our extravagant passions , as would in the end render us far more miserable than the want of what we desire can do . and therefore , in mere pity to us , instead of giving us the good we ask for , he sometimes inflicts the contrary evil : and as physicians sometimes prick a vein in the arm to prevent the suffocation of the heart ; so god many times afflicts us to preserve us , diseases our bodies to antidote or cure our souls . so that though those evils which god inflicts upon us , are not always intended for punishments of our sin , but sometimes for preservatives against it : yet in this case as well as the other , 't is sin that is the cause of it ; 't is this that makes the evil necessary , and obliges god in mercy to inflict it upon us . he knows the sin will injure us much more than the evil he prescribes to prevent it ; and therefore being much more sollicitous for our safety than our ease , he chooses rather to make us smart , than to suffer us to perish . but if it were not for sin , which is the worst of diseases , he would have no need to antidote us with affliction ; nor doth he so much delight to grieve the children of men , as to afflict them for afflictions sake . so that were it not for our sin , either actual or in prospect , we may be sure , he would neither punish , nor afflict us . thus sin , you see , is the common cause of evil , the fruitful womb of all kinds of mischief ; for i doubt not but to one of these three heads most of the miseries of mankind may be reduced , that they are either the natural effects , the just punishments , or the necessary preservatives of sin. hence therefore let us learn under all our calamities to acknowledge our sins to be the cause of them , to trace up our evils to their fountain head , which we shall find is in our own bosoms . from hence spring all those wasting wars , those sweeping plagues , those devouring fires that make such devastations in the world ; from hence are laid those trains of wild fire that slaughter our friends , blow up our houses , and scatter so many ruines round about us . o! would to god we would once be sensible of it , that we would every one smite upon his own thigh , and cry out , lord , what have i done ? what sparks have i added to the common flame ? what guilts have i contributed towards the filling up the measure of england's iniquities ? but , alas ! hitherto we have generally taken a quite contrary course to this . when god's judgements are upon us , we confess that sin is the cause of them indeed , but not ours by any means : 't is the sin of the city , crys the country ; 't is the sin of the court , crys the city ; 't is the sin of this party , crys one ; 't is the sin of t'other party , crys another . thus the judgements of god are sent from tithing to tithing , and no body will own them , though they call us all fathers . well , sirs , we shall one day find , god grant it may not be too late first , that this is not the way to prevent the incursions of the divine judgements . if ever we mean to put a stop to god's indignation against us , we must every one lay our hands upon our own breasts , and lament his own sin , and acknowledge his own share in the general provocation , and promise and ingage our selves , that where-ever we have done amiss , we will do so no more : which , if we wilfully refuse to do , though at present we are made whole , yet we may certainly expect that a worse thing will come upon us . and this brings me from the caution to ii. the reasons of it , which , as i told you , are two : 1. thou art made whole . 2. lest a worse thing come unto thee . 1. i begin with the first , behold thou art made whole , therefore have a care thou sinnest no more : let the mercy i have shown thee in curing thee of thy disease , have this blessed effect upon thee , to reclaim thee from thy sins to a life of vertue and purity . so that the sense of this reason is this , that god's mercy to us in recovering us from past calamities , lays a great obligation upon us to reform and amend ; but particularly it lays upon us this threefold obligation , ( 1. ) the obligation of gratitude , ( 2. ) of justice , ( 3. ) and lastly , of self-interest . of each of these briefly . ( 1. ) god's mercy in restoring us from any past calamity , obliges us in gratitude to amend our lives . 't is doubtless one of the most palpable signs of a base profligate nature , not to be obliged by favours : 't would be an injury to a brute to call him ingrateful ; that odious epithete no being can deserve , but one that is degenerated into a devil , that has broke through all that is modest and ingenuous , that is tender and apprehensive in humane nature . but to sin on against the mercies of our deliverer , to take pleasure in provoking him , who took pity on us in our low estate , and snatched us from the brink of ruine , is doubtless the highest baseness and ingratitude : for whilst we persist in our sinful courses , under the obligations of his goodness , we render him the greatest evil for the greatest good , and retort his favours with the basest indignities . whilst he is shielding us with his careful providence , we smite him with the fist of wickedness ; and , like wretched vipers , sting and wound him , whilst he is cherishing us in his bosome . and is this a suitable answer , do we think , to the obligations he has laid upon us ? o ungrateful wretches that we are , do we thus requite the lord our god ? with what confidence can we pretend to any thing that is modest and ingenuous , while we thus persist to return the favours of our god with such insufferable affronts and indignities ? but then ( 2. ) secondly , god's mercy in restoring us from any past calamity , obliges us in justice to amend our lives ; for by restoring us , he acquires a new right to us . as he is the author of our beings , he hath an unalienable right and property in all the powers and faculties of our natures : but every time he restores us from an approaching ruine , he doth , as it were , create us a new , he gives us our lives and beings afresh , and thereby renews his title to us ; and so many times as he preserves us , so many lives and beings he giveth us : and consequently , so many additional rights and properties he acquires in us . and when he hath so many ways entitled himself to us , by creating , preserving , and restoring us , what monstrous injustice is it in us still to alienate our selves from him , and list those powers and faculties into the service of his enemies , that are his by so many titles ? o unjust that we are , thus to fight against god with his own weapons , and affront his authority with the effects of his bounty ! for by persisting in sin under his preservations , we do not only rob him of our selves , in whom he hath such an unalienable propriety , but also imploy our selves against him . we do not only purloin his goods , but convert them into instruments of rebellion against him , than which there is nothing can be more outragiously injurious . o wretched man , that very tongue with which thou blasphemest him , had e're this been silent for ever , had not he stretched out his hand and restored thee . those eyes , through which thou shootest the noisome fire-balls of thy lust , had been e're this clos'd up in endless darkness , had not he taken pity on thee , and snatched thee from the brinks of ruine . those members of thine , which thou imployest as instruments of unrighteousness against him , had now been rotting in a cold grave , had not his tender mercy preserved thee . and canst thou be such a barbarous wretch , as not only to deny him the use of what he gives , but even to injure him with his own gifts ? consider , i beseech you , how heinously he must needs resent such monstrous injustice and ingratitude . hear but how he complains in a parallel case , isa. 1. 2 , 3. hear o heavens , and give ear o earth , for the lord hath spoken , i have brought up children , and they have rebelled against me . the oxe knows his owner , and the ass his masters crib , but israel doth not know , my people doth not consider . ah sinful nation , a people laden with iniquity . ( 3. ) thirdly and lastly , god's mercy in restoring us from past calamities obliges us in self-interest to reform and amend . for if we do not answer the end of god's deliverances , they will prove curses instead of benefits to us ; and what he intended for a favour , will convert into an aggravation of our sin and punishment . the great end why god delivered us , was to win us by his goodness to forsake our sins , and give us space to repent of them : for so the apostle tells us , that the goodness and long-suffering of god leads us to repentance , in rom. 2. 4. but if it doth not lead us thither , it will leave us in a far worse condition than it found us ; i. e. 't will leave us loaded with much heavier guilt , and bound over to much sorer punishment . for he that sins on under his preservations , is only preserved to treasure up wrath against the day of wrath , and to prepare more fuel for his future flames . so that , if he still persist in his wickedness , it had been much better for him that god had let him alone to perish under his affliction . for then he had past more innocent into the other world , and suffered there a much cooler damnation : whereas now , whenever his wretched ghost departs into eternity , it will go attended with a louder cry of guilts , with the cry of so many more wronged mercies and abused preservations ; which will most fearfully inhance her accounts , and inflame the reckoning of her torments : so that when she comes into the other world among those miserable spirits , that were snatched away in the common calamities from whence she was rescued and preserved , she will find her self plunged into a condition so much more intolerable , that she will wish a thousand times she had been snatched away with them , that so she might never have had the opportunity to contract those guilts that are the woful causes of it . wherefore , as we would not make the mercies of god the causes of our misery , and turn our preservations into judgments ; we are highly obliged upon every recovery from past judgments and calamities , to reform and amend our lives . and now what remains , but that we seriously consider with our selves how much we are concerned in this argument . we of this generation are a people whom god hath exercised with wondrous judgments and deliverances . we have many of us lived to see the bowels of our native country ripped up by an unnatural war , the righteous cause of the prince and father of our country oppressed by prosperous villany ; his innocent blood , our laws and liberties and religion sacrificed to the lust of rebels and usurpers . and when we had long suffered the consequent miseries and confusions , our merciful god took pity upon us , and after a long exile , and without the charge and smart of war and bloudshed , restored to us again the lawful heir and successor of our crown , and , with him , our liberties and religion . this , one would have thought , was enough to oblige a people of any ingenuity , and to indear to us for ever the author of such a miraculous mercy . but when instead of being reclaimed by his goodness we grew worse and worse , his anger was kindled again against us , and in his sore displeasure he breathed forth a destroying pestilence upon us , that in a few months swept our streets , unpeopled our houses , and turned our towns and cities into golgotha's . but in the midst of so many deaths we were preserved , and under the shield of that providence were kept in safety , when ten thousand arrows flew about our ears . and could we possibly resist the powerful charms of such an indearing , such a distinguishing kindness ? alas ! yes , we could , and did , and were so far from being conquered by it , that we grew more obstinate and rebellious . this incensed him against us anew , and with fire-brands in its hands his vengeance came and kindled our houses into a devouring flame , that with wondrous fury did spread and inlarge it self from house to house , and from street to street , till it had laid this famous metropolis of our nation in a heap of ruines . but yet in the midst of judgment , god remembred mercy ; and when the unruly element had baffled all our arts , and triumphed over all our resistance , god put a bridle unto his mouth , and stopped him in his full cariere : by which means a great part of us were preserved , and snatched as fire-brands out of the flame . and though many of us saw our houses and estates buried in the ruines it made ; yet we have lived to see , and that within a few years , the consumed phoenix rise out of her ashes in greater glory and lustre than ever . and now what have we rendred to the lord for all these mercies and signal preservations ? o ungrateful that we are ! we have turned his mercies into wantonness , and fought against him with his own favours : we have spent those lives which he hath preserved to us , in grieving , provoking and dishonouring him : we have turned those houses he hath restored to us , into open stages of pride and luxury : we have consumed those estates which he hath repaired , in supplying our manifold rebellions against him . thus with his own mercies we have waged war with him . what then can we expect , but that he should disarm us of those mercies which we have so foully mis-imployed , and thunder his judgments upon us to avenge our abuse of them ? for if he cannot melt our obstinacy with the fire of mercy ; 't is fit he should attempt to break it with the hammer of judgment : and if when he hath tryed lighter judgments , they will not do ; 't is fit he should second them with greater and heavier . which brings me , 2. to the second reason of the caution in the text , lest a worse thing come upon thee . i. e. beware thou dost not continue stubborn under thy past corrections , lest thou thereby provoke thy angry god to lay his hand yet heavier upon thee , and to scourge thee with scorpions instead of rods. for it is the usual method of the divine providence , when lesser judgments prove ineffectual , to second and inforce them with greater . thus he threatens to deal with israel , levit. 26. 21 , 23 , 24. and if ye walk contrary to me , and will not hearken unto me , i will bring seven times more plagues upon you , according to your sins . and if yet ye will not be reformed by these things , but walk contrary to me , then will i walk contrary to you , and will punish ye yet seven times more for your sins . and just as he threatened , so it came to pass : for as they continued obstinate under god's judgments ; so he continued to plague them sorer and sorer , till at last perceiving their disease to be incurable , he cut 'em off , and utterly destroyed them . and in this method of punishing sinners gradually with sharper and sharper strokes , when they continue obstinate under correction , there is a great deal of reason and wisdom . for ( 1. ) their obstinacy swells and inhances their guilt . ( 2. ) it renders severe punishments necessary . and ( 3. ) those severer punishments render their final destruction more inexcusable . of each of these briefly . ( 1. ) god punishes men with heavier , when they continue obstinate under lighter judgments ; because their obstinacy is a greater aggravation of their guilt . for though our reason indeed tells us , that sin is the greatest and most dangerous evil in the world ; yet reason and argument hath not comparably that force to perswade men , as their own sense and experience hath : and they will be much sooner perswaded of the reality of any evil , by feeling the smart of it , than by a thousand dry arguments against it . and therefore though it be a great aggravation of our guilt , to sin against the clear convictions of our reason ; yet 't is a much greater , to sin against the sharp and dolorous perceptions of our own sense and experience . but now , while the judgments of god are upon men , they feel the dire effects of their sin ; and therefore if notwithstanding this , they still persist in it , they sin against their sense , as well as their reason : which is , in effect , a plain defiance of god , and a daring him to do his worst with us . for this in effect is the sense and interpretation of our obstinacy : o god , i know thou art angry with my sins , by the dire effects i now feel and experience ; but be it known to thee , i despise thy vengeance , and am resolved to sin on bravely in despight of all the judgments thou canst arm against me . and what greater aggravation of sin can there be , than to repeat it with such a blasphemous contempt of the most high ? he is a daring thief , we say , that will venture to rob within sight of the gallows ; and he is as insolent a sinner , that dares sin on in the face of judgment . it was look'd upon as a monstrous piece of contumacy in the jews , that when god had only forewarned them by the prophet , behold , i frame evil against you , and devise a device against you ; return ye now therefore every one from his evil way : they returned this arrogant answer , there is no hope , but we will walk every one after his own devices , and we will do every one the imagination of his evil heart , jer. 18. 11 , 12. but how much more arrogant would it have been , had the judgment which was only devising against them been actually executed upon them ! such an answer then had been a plain declaration , that they were finally resolved to stand it out against god to the last , and to take no quarter at his hands , though they perished for ever in their rebellions . and when mens guilts are thus inhanced , 't is fit their punishment should be proportionable : for otherwise they would be lookt upon as things that happen to men without any providential disposal . but now , by regularly proportioning the evils of suffering to the evils of sin , and coupling lesser evils with lesser guilts , and greater with greater , and so equally balancing and adjusting the punishment to the fault ; god makes his arm bare to us , and gives us a plain demonstration , that the evils we suffer are the rods of his just displeasure . ( 2. ) god punishes men with heavier , when they continue obstinate under lighter judgements , because their obstinacy renders heavier judgments necessary . for punishments being designed by god for our cure and recovery , it 's necessary they should be proportioned to the degree and strength of our disease ; and consequently , when the disease of our sin is grown stronger and more malignant , the remedy of our punishment should be made sharper and more operative . for when men are grown inveterately wicked , to attempt their reformation with smaller judgements , is to batter a wall of marble with a pot-gun . such obstinate rebels must be stormed with the loudest artillery of heaven , before they will listen to a surrender . an anvil will as soon yield to the fillip of our finger , as a hardened sinner relent under soft and gentle corrections . he must be alarm'd with some rousing judgment , and lash'd till he bleeds again under the rods of the almighty , or in all probability he will be undone for ever . his disease is inveterate , and not to be removed but by the strongest catharticks ; and therefore to prescribe him a course of gentle physick , would be to try experiments upon him , and vex and disturb him to no purpose . god therefore , to cure the folly and obstinacy of sinners , is many times fain to treat them with rigour and severity , when he finds the mild and gentle methods of his providence defeated by them . but first usually he tries the softer and more grateful remedies , being unwilling to grieve and afflict his creatures , when there is any other way to recover them . but when softer will not do , 't is mercy in him to apply severer ; and his last most commonly are the severest , these being the causticks , as it were , which he is fain to apply to our lethargick souls , when no other means will awake and recover us . ( 3. ) and lastly , god punishes men with heavier , when they continue obstinate under lighter judgments , to render their final destruction more inexcusable if they won't be reclaimed . for when god's threats will not awake men , he usually sends forth his smaller judgments ; which , like the van-couriers of an army , are to begin the skirmish , before he falls on with his main body to ruine and destroy them . which method he observes , out of great pity to his sinful creatures , whom he always threatens before he strikes , and always strikes before he destroys , that so he may give them timely and effectual warning to arm themselves by repentance , to prevent their destruction : and accordingly the first judgment he lets off , he designs for a warning piece , to give notice of a second , and the second of a third , and all of that ruining and exterminating judgment which brings up the rear , and is to conclude the tragedy . so that his foregoing judgments do still give notice of the following , and these of the succeeding , and all of that final destruction in the war which closely pursues , and , unless we repent , will at last overtake us . and when our designed destruction approaches us step by step , and every succeeding judgment brings it nearer and nearer to us , so that we plainly see it coming on when 't is yet at a distance from us , and yet will not stand out of its way , but desperately meet , dare and defie it ; how can we charge god with being either unjust or unkind to us , who hath taken such an effectual course to warn us of , and retrieve us from it ? when he thus punish'd us more and more , as our sin grew greater and greater , this , one would have thought , might have been sufficient to terrifie us from our sins ; which , we plainly saw , were bringing such mischiefs upon us , and to forewarn us of that gloomy and fatal issue that attended them . by all which , god doth abundantly manifest how extremely unwilling he is to destroy us . but if after all , we will force him to it , men and angels must confess , that he hath been infinitely just and good to us , and that the guilt of our blood lies upon our own heads . and now if this be true , that when lesser judgments will not reclaim men , god's usual method is to second them with greater ; how much reason have we of this nation to expect and dread a succession of greater judgments than those we have hitherto felt ; considering how much we have degenerated under our past corrections , and all along hardened our selves under the strokes of the almighty ? i do not love to abode ill things ; and did not our own sins prognosticate more mischief to us than any of those suspected appearances that fill our heads with so many fears and jealousies , i could easily secure my mind of the continuance of our happiness under far more threatning apprehensions . but , alas ! when i consider how obstinately we have persisted in our sinful ways , in defiance both of the mercies and judgments of heaven ; how , notwithstanding the advantage we have had of being better , as having been baptized into the best church , and educated in the purest religion in the world : a religion that advances no temporal design , no invention to enrich or aggrandize its priests ; that hath no other aim or project but only that blessed one of making men good here , and happy hereafter ; that hath no arts of compremize between mens lusts and consciences , no devices to supersede the eternal obligations of piety and vertue , but binds 'em fast upon our consciences by all that we can hope or fear . when , i say , notwithstanding we have had this advantage of being good , by being instituted in such a religion as this , i consider how we have grown worse and worse , as if we had resolved to give the world an experiment how bad it 's possible for men to be under the most effectual means of being good ; i cannot but be fearful and jealous , that our multiplying our guilts will at length provoke god to multiply his judgments upon us . and o would to god , that for this reason we would all be jealous , that we would ground our fears upon our sins , and incorrigibleness under the past judgments of god! then they would produce in us far different effects from what they have hitherto done ; then , instead of firing us with discontent against our governours , and exciting us to faction , sedition and clamour , they would turn all our animosities against our own wicked lives ; which are the causes of all the evils that we feel or fear : then would our fears and jealousies improve into piety towards god , loyalty towards our prince , and charity and justice towards one another , and render us constant to the profession , and faithful as to the practice of our holy religion . which blessed effects could they once produce , then farewel to all causes of fears and jealousies ; then our god would soon disperse all the clouds that hang over us , with the light of his countenance , and render us a glorious , a happy and a prosperous people , and crown us with everlasting glory and happiness hereafter . finis . books written by the reverend doctor scott , and printed for w. kettilby , and t. horne . the christian life , part i. from its beginning to its consummation in glory . with directions for private devotions , and forms of prayer fitted to the several states of christians . the christian life , part ii. wherein the fundamental principles of christian duty are assigned , explained and proved . vol. i. the christian life , part ii. wherein that fundamental principle of christian duty , the doctrine of our saviour's mediation , is explained and proved . vol. ii. a sermon preached before the right honourable the lord mayor , &c. decemb. 16. 1683. on proverbs xxiv . 21. a sermon preached before the right honourable the lord mayor , &c. iuly 26. 1685. being the day of thanksgiving for his majesty's victory over the rebels ; on. 2 sam. xviii . 28. a sermon preached at the assizes held at chelmsford in the county of essex , aug. 31. 1685. on rom. xiii . 1. a sermon preached before the right honourable the lord mayor , &c. sept. 2. 1686. being the anniversary fast for the dreadful fire in the year 1666. on iohn v. 14. christ's revvard of a christians watch and ward, or, a sermon preached at the burial of mr. john berry of thorverton in the countie of devon, aug. 23, 1654 by john preston ... preston, john, b. 1598 or 9. this text is an enriched version of the tcp digital transcription a55741 of text r1152 in the english short title catalog (wing p3297b). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 46 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a55741 wing p3297b estc r1152 12181821 ocm 12181821 55690 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. a55741) transcribed from: (early english books online ; image set 55690) images scanned from microfilm: (early english books, 1641-1700 ; 115:7) christ's revvard of a christians watch and ward, or, a sermon preached at the burial of mr. john berry of thorverton in the countie of devon, aug. 23, 1654 by john preston ... preston, john, b. 1598 or 9. [6], 16 p. printed by w. bentley for f. eaglesfield ..., london : 1655. reproduction of original in harvard university libraries. eng berry, john, d. 1654. funeral sermons. sin -sermons. sermons, english. a55741 r1152 (wing p3297b). civilwar no christ's revvard of a christians watch and ward. or a sermon preached at the burial of mr. john berry of thorverton, in the countie of devon preston, john 1655 9157 26 0 0 0 0 0 28 c the rate of 28 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-04 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-07 emma (leeson) huber sampled and proofread 2004-07 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion christ's revvard of a christians watch and ward . or a sermon preached at the burial of mr. john berry of thorverton , in the countie of devon ; aug. 23. 1654. by john preston minister of the gospel there . upon these words of our saviour , luke 12. 37. blessed are those servants , whom the lord , when he cometh , shall find watching . london , printed by w. bentley , for f. eaglesfield at the marygold in s. pauls church-yard . anno dom. 1655. to the worshipfull thomas brown esquire , alderman of london , grace and truth by jesus christ . sir , it may be said of your famous city , as sometimes of tyre . she is the crowning city , whose merchants are princes : whose traffiquers are the honourable of the earth , isa. 23. 8. but what became of tyre , that noble and ennobling city ? her crown was laid in the dust , and her honourable in the streets . and why ? they were haughty and knew not the lord , neither regarded they the god of jacob . they did not know ; in their affairs they eyed not the crown of righteousness , neither were traffiquers with heaven , therefore they perished from off the earth . your city , as a stately princess , wears a goodly rich crowns on her head , crowns her merchants and inhabitants with wealth and honour ; and you confess that it is not for your righteousness that the lord hath spared you , but that it is of the lords mercies , that ye are not consumed , because his compassions fail not . lam. 3. 22. i will not accuse you for pride and haughtiness , for trampling under foot the glory of england , the preaching of the gosple of righteousness , nor for blasphemy , heresie , apostasie , oppression , self-love , and self-seeking , serving your selves upon christ and upon his gosple , for i have often heard you , upon your publick fasting-daies and daies of humiliation , to accuse and condemn your selves for these and the like city sins , onely i grieve to see these rebels and traitors against god to get a reprieve , and i heartily wish that the day of their execution were come : for , the putting of these to death will be your life . for the prophet micah tells you how you shall be still renowned , the crowned and the crowning city . to do justly , to love mercy , and to humble thy self to walk with thy god , micah 6. 8. you must meet god every day upon the royal exchange . here you must barter nature for grace , error for truth , your own righteousness for christ ; ( and who will not part with dross for gold , pibbles for pearls , rags for robes ? you must put off ( saith the blessed apostle ) concerning the former conversation , the old man , corrupt through the deceitfull lusts , and be renewed in the spirit of your minde : and put on the new man , which after god is created in righteousness and true holiness . ephes. 5. 22 , 23 , 24. your main case must be for your religious factorage , and to keep up your noble trade with heaven . your merchandize must be for them that dwell before the lord , to eat sufficiently , and for durable cloathing . isa. 23. 18. let prayer continually go forth with your loaden vessels , and the spirit of god will pilot ye . then shall ye have good markets indeed : and oh , the rich returns that will flow in unto you ! blessed are the merchants , that walk and talk with god daily upon the exchange . when god and the soul are partners , oh , the sweetness and fullness of that communion and entercourse ! see how our saviour loveth such a soul as is busied in heavenly negotiations , when he likens the kingdom of heaven to such a merchant , who seeking goodly pearls , when he had found one pearl of great price , he went and sold all that he had and bought it . matth. 13. 45 , &c. the true christian is this merchant ; a merchant adventurer , he ventures riches , honours , pleasures ; life and all , he trades for pearls , that is , he seeks ( with labour , cost , and danger ) for heavenly knowledge , the pearl of great price , or the peerless pearl is christ iesus . a pearl is bred of a caelestial humour or dew in shell-fishes : christ by heavenly influence was formed in the womb of the virgin . emanuel , god with us , or god-man is this pearl . the value and worth of this pearl no arithmetician can sum up , it is infinite , of wonderfull virtue , most precious , a pearl that makes pearls , it makes vile sinners to be pearls and costly jewels , malac. 3. 17. and turns every evil thing into good for us , rom. 8. 28. as the philosophers stone turns every thing it toucheth into gold . this pearl , christ iesus with all his gifts , graces , virtues , merits , and priveledges is derived to us by the means of his ordinances . these are the cabinets and caskets of this pearl . god offers christ in his word , he is willing to barter with us . come buy . isa. 55. 1. i counsel thee to buy . rev. 3. 18. in it god desires us to be good to our own souls , to receive the soul-saving , soul-enriching pearl , thus offered ( as these texts , 2 cor. 5. 20. deut. 5. 29. luke 13. 34. do testifie . ) as there the merchant went and sold all , so doth the true christian sell all . that is first , he parts with the estimation of all in comparison of christ . secondly , he hath a heart prepared actually to part with all , if he cannot enjoy it and christ too . thirdly , and especially , he parts with his sins all , not reserving a zoar or a rimmon , not keeping any one beloved lust or forbidden pleasure . yea , fourthly , he parts with his affections , with all their branches and objects , if they will not stand with christ . whatsoever comes into competition with christ , whether honours , riches , pleasures , yea his own life , he declineth it , and looseth all for christs sake . and the gain of this merchandize , no tongue is able to express . thus do wise merchants traffique whilst they live here on earth , a countrey that is not theirs , venting their commodities and transmitting all they can into heaven , their own countrey , against their arrival and receit there , with joyfull acclamations of saints and angels , and most rich and most honourable dwelling with their blessed redeemer , soul-solacing , and hearts-satisfying friends , in perfect joy , compleat comfort , and fullness of all good things for evermore . the lord remove and take out of the way , whatsoever letteth you in this blessed merchandize , which is better than the merchandize of silver , and the gain thereof than fine gold , prov. 3. 14. let your merchandize be holiness to the lord isa. 23. 18. here : so in the ballancing of your accompt at the last day , you shall be clear out of debt with your heavenly creditor , and receive a full and final discharge , together with a full remuneration of eternal happiness to you , and all carefull accomptants with him , wayters and preparers for him . which negotiation and traffiquing with heaven ( o sedulous and rich merchant ) is set forth under many other notions in scripture . amongst which is that of watching for the masters coming . what it is ; how this watch is to be set and kept , motives to it , and the reward of it , is as laid forth in the ensuing sermon , in which your obsequious friend ( being dead ) yet speaketh . many be the epistles , ( which whilst he lived ) he wrote to you by my hand . accept i beseech you of my appearing his amanuenlis once more . and keep this by you . first , as a remembrance of him that honoured you , and was faithfull and diligent to serve you in your employments in our countrey . and second , as a funeral ribband for your soul to wear , which may daily minde you of your mortal condition , and stir you up to get such necessaries and preparatives to go hence , that when ) you shall be no more seen on earth , you may enjoy the beatifical vision of our lord jesus in heaven . so prayeth ; sir ▪ your worships servant in our great master , iohn preston . a sermon , preached at the bvrial of mr. john berry . august 23. 1654. luke 12. ●7 . blessed are those servants , whom the lord when he cometh shall finde watching . here christ compares himself to a man lately married , solacing himself , preparing a place for his spouse , leaving a servant at home to wait for his return . christ hath married his church to himself , is gone into heaven to solace himself , after his sufferings ( for he ●ught his church with his bloud ) in the mean time we are to ●atch for the coming of our lord . blessed are those servants , whom ●●e lord when he cometh shall finde watching . where you have 1. the master . 2. the servants . 3. their works . 1. here is our relation . servants . 2. our condition , a wayting a ●●tching condition . 3. the encouragement . blessed are those ser●●nts , &c. 1. our relation , servants . doct. our greatest title of honour in this life , is to be gods servants ; his servants are kings . to serve him is to reign , that is , over lusts , over sin . his service is perfect freedom ; he is greater than alexander the great that subdueth his passions and corruptions . and hath made us kings , revel. 1. 6. ( us ) his servants , not onely in adopting us to be the heirs of his kingdom , but also ( through the power of the holy ghost ) hath made us conquerours over sin , death , hell , sathan , and all our enemies , as it is written , in all these we are more than conquerours , rom. 8. 37. and he will crown all his members with glory and honour . vse . 1. account it so , & make great account of , and glory we in this title . and indeed this is all our glory , our joy and rejoycing , that the lord hath vouchsafed to call us forth to serve him , to wear his badg and livery . and it is a rich and beneficial service , we serve a lord that hath the scepter of heaven and earth , that will reward to a cup of cold water . a poor man beg'd a penny of alexander , he gave the poor man a city ; what will our munificent , most magnificent lord do if we ask in faith . he will give us a kingdom , a glorious kingdom , a kingdom of glory that cannot be shaken . ask of me , and i will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession , psal. 2. 8. said god to his son ; aske of me in my sons name ( saith the same god to his servant whosoever he be ) and i will give the heaven for thine inheritance , and the uttermost parts of the boundless inheritance ( which is above ) for thy possession ; so that gods servants may say every one of them , i am a citizen of no mean city . i am a king of no mean kingdom . i am a servant of the great god of heaven . he will not set us to gather stubble as pharaoh , to work of our selves , but he will enable us to work ; where we fail , he will pardon ; and when we do his works by his own help , he will reward , crown his own works in us ; and when our enemies oppress ▪ he will take our parts . vse . 2. do we our duty as servants , else the lord will not own us . when david was contriving to build a temple to the lord , then 't is , go tell my servent david ; but when out of gods work , numbring the people , then onely go tell david . so when the people of israel did well , then , go tell my people , but when they committed idolatry , go tell thy people , exod. 32. 7. the lord will not own us , if we be away from his work and service . but is it for nothing that god so highly honoureth his people ? seemeth it a small thing ( saith david ) to be king sauls son in law ? so ( say i ) seemeth it to you a small thing to be the king of sauls sons by grace , to be his servants ? nay , dignity calls for duty , this honour looks for service and gods servants must be watching , which is the 2. part . the second part of the text is the condition . [ watching ] doct. it is the office of every christian , constantly to watch and wait for the lords coming . all wakers are not watchers . there is a natural waking , and there is a spiritual waking , and so there is of watching . waking natural is when the obstructions of the spirits being dissolved , the spirits return into the senses ( for sleep is the binding up of the senses ) when upon the discessation of vapours ( that stopped the senses before ) there is a return of the spirit into the senses ; which may be done by some call , some motion , some stirring up of the body : or by some great shining light . in a spiritual sense . worldly thoughts , and fleshly thoughts , as foggy vapours , do obstruct the workings of gods spirit , and cause the soul to sleep in sin . god calleth by his word , stirs up good motions of his spirit , sends a proclamation by his messengers , scatters , a light , either the light , the delightsome light of his mercies , or the startling terrifying light of his judgements , or the light of divine truth , and awakens these sleepers . and this waking is a preparative to waching , as watching is a i reparation for the masters advent . watching natural : is when upon waking we have our senses exercised , and are intent and carefully look about us to prevent some mischief or inconvenience , which careless security would let in upon us . spiritual watching ( of which in the text ) is when upon our waking , our souls are exercised , the faculties and powers bent and intent in the work which god hath set us to do , when we do quicken , actuate and raise up our graces , avoiding of evil , preparing for god , to prevent that hurt and dammage which a sleepy state brings upon men : here 't is spoken of the vigils of the soul , yet the body may so far be taken in , as it is an instrument of the soul in the action . in the primitive times they had their vigils , because of present persecution , or when they had some great business in hand , to seek the lord for direction or for preparation to the sacrament . in process of time it fell into superstition , and the papists rise up to their blinde devotions at certain hours of the night , which they call canonical hours . but how are we fallen from the zeal and piety of the primitive times ? — o quantum mutatus ab illo — pectore . o where is the heart , and life , and spirit , the vivacity , the constancy and continuance in the service of god ? sathans watch and play is more used than our saviours watch and pray ? but to the doctrine . it is the office of every christian to keep a constant and continual watch over his soul . reas. 1. because we are in danger of sin , and in danger by sin . in danger of sin , besides many other sins ; of that deadness and drowsiness and heaviness of spirit which hangs upon the best . in danger by sin , more than i can express , offending of god , the good angels , giving advantage to sathan , exposing our selves to his darts , grieve the good spirit of god , and put a sting into all other troubles , yea , sin makes the blessings of god to be no blessings , birdlimes , or clips the wings of our prayers , hinders us from praysing god for his blessings . sin is the continual make-bate between god and us , it separates all good from us , it withdraws our good god from us . it cankers our gold , blasts our good , embitters our comforts . it is cunning and will steal into our hears , unless we keep a guard and set a diligent watch . what is it but the powerfull command of sin ( which like the devil in the man possessed ) casts us sometimes into the fire , where we burn and boyl with lust ; sometimes into the water , where either we swim with vain delights ; or are drowned with the drunken pleasures of this flattering world ? sometimes it blows us up into the air , with a giddy desire to hunt and hawk after the honours and preferments of the world , and anon throws us down groveling on the ground , nailing our affections to this earth with the covetous desires of worldly goods . sin lies daily and hourly at our doors , at our beds , at our boards , in solitariness , in company , in the house , in the field , watching to surprize us , therefore we ought constantly to keep our watch , because of the danger . reas. 2. because the life of man is a pilgrimage , and we travel through our enemies countrey . this is sathans empire , we had need to watch , when we are in the midst of our enemies , and a traitor , a bosom-enemy within us . alas our precious iewel is in a fraile pitcher , therefore keep thy heart with all diligence , prov. 4. 23. in the 2 kings 20. 39. a disguised prophet cries to the king , and said . thy servant went out into the midst of the battel , and behold a man turned a side , and brought a man unto me , and said keep this man : if by any means he be missing , then shall thy life be for his life , or else you shall pay a talent of silver : to our purpose , thus . as thou camest into the midst of the army , the militant church , god gave thee a soul to make thee a man , with this charge , keep this soul safe , if it be missing when i come , about the business of the world , or sin , or sathan , look to it , thy soul goes for it , and thou hast in all the world but one soul , if unprepared and unappointed , the lord will cashier it , and cast it into hell , whence thou shalt not come forth till thou hast paid the utmost farthing . it will be in vain for thee to say as the man of his prisoner vers. 40. as thy servant was busie here and there , he was gone : lord i had much to do in the world , many businesses , much to look after , &c. so my soul was missing when thou calledst . the lord will say as the king to the delinquent there , so shall thy judgement be , thy self hast decided it . reas. 3. we are runners in a race . the price set before us is eternal glory . according as the price is above all other : so in our running we should be more quick , more yarr and circumspect . reas. 4. we are in a warfare , and souldiers can never promise to themselves security without a strong and diligent watch ; 't is certain , the general of the enemies horse never sleeps , sathan is alwaies waking and watching to take advantage , & simon dormis tu ? christian souldier sleepest thou ? the poor disciples slept when their lord was in an agony , but iudas slept not : ah! our husbandmen slept , and the envious one hath sowed tares . christs disciples have left christ alone to his own cause , saying , as sometimes the israelites , to your own tents . now look to thine own house , o son of david . reas. 5. we are stewards , and must shortly give an account , how we have improved our talents . the estate of an account is a watchfull estate . our account will be strict , our thoughts words and works shall be weighed in the impartiall scales of the judge of heaven and earth , and if they be found thoughts of the flesh , words of the world , and works of the devil , we shall be sent away from the presence of god . with a go ye cursed &c. hell will be our prison , eternity our shackles , fire and brimstone our torment , the breath of the lord like a river of brimstone will kindle it . reas. 6. the daughter of improvidence , notably set forth , luk. 12. 45 , 46. if the servant say in his heart , my lord delayeth his coming , and shall begin to beat the men-servants and maydens , and to eat and drink , and to be be drunken . the lord of that servant will come in a day he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with unbelievers . swift destruction is at the heels of promisers to themselves peace and safetie . yea , then is the time of pouring down divine vengeance , when men are dissolved to a secure negligence . when they shall say peace and safetie , then sudden destruction cometh upon them , as travail upon a woman with child , and they shall not escape , 1 thess. 5. 3. lastly , we are perpetually under observation ; 1 conscience is an observer of us . 2 sathan observes what we speak or do , that he may accuse us to god and witness against us . 3 god observes us , his eyes behold , his eye-lids trie the children of men , psal. 11. 4. he knoweth our thoughts , he writes it down in his book , and the faults can never be blotted out without repentance . if conscience fail ( as for a time she may ) and lye asleep at the door of our heart , and neither bark or bite ) she will awake at last and tear thee . assure thy self , god will not fail to set thy sins in order before thee , if now thou do not examin and set them in order before thy face , judge and condemn them . the case being such , we had need to keep a perpetual watch and ward over our souls . these reasons are so many motives to this necessarie dutie of a christian watchfulness . i shall now give you a few directions for , and in watching . first , labour to have waking considerations . consideration is a help to watchfulness . 1 know and believe that there is a god that eyeth thee , an enemie that observeth thee , and a conscience that will do his office first or last , that death is coming , and judgement draweth nigh . 2. consider the end of this coming into the world , and living here . what dost thou here eliah ? o baptized christian , what dost thou sullying thy self amongst the flesh-pots of egypt , lading thy self with thick clay , how long ? hab. 2. 6. how long , o ye sons of men will ye turn my glory into shame , how long will ye love vanitie and seek after leasing , psal. 4. 2. how long will ye be busied like ants about a mole-hill , carrying and recarrying in and out a little worldly trash , when you think to finish your earthly fabrick , death ( as a wild beast ) with one dash of his foot spoils all , and disperseth it and you . the time past may suffice us to have wrought the will of the gentiles , when we walked in lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries . 1 pet. 4. 3. it is enough , i , too too much , that you have revelled out the third of your life to waste , hitherto ; oh spend and end the little remnant of time wholy and holy in gods service , working out your salvation with fear and trembling . were your heaven-born souls given you to stop to this earths drudgery ? your eagle minds to resort to the carrion of this world ? was your golden time given you to gather dross ? your noble affections to run in the dirty channels of this world ? rather was not your chief end to glorifie god and enjoy him ? how sutable have been your actions to this chief end ? have they been for your good and the salvation of your souls ? consider this seriously . 3. have this waking consideration . is not god present ? doth not he observe all my ways and count all my steps ? if i have walked with vanity , or if my foot hath hasted to deceit job . 31. 4. 5. will not god finde it out ? saies joseph , how can i do this great wickedness , and sin against god , in whose presence i am , gen. 39. 9. the eyes of the lord run to and fro through the whole earth , to shew himself strong in the behalf of them whose heart is perfect towards him 2 cor. 16. 9. he neither slumbereth nor sleepeth , his eyes see into the dark thoughts of our heart , all things are naked and open unto the eyes of him with whom we have to do heb. 4. 13. this should make us watch over our secret sins . what if thou hadst no body to accuse thee ? thou hast a conscience , and a god that sees thee . when thou art in secret , think thou art in the presence of god , who is a judge . s. paul was kept in a watchfull condition upon this consideration . knowing the terrours of the lord , we perswade men . 2 cor. 5. 11. it will be a terrible day . and when solomon would startle young men , he minds them of the day of judgement . but know that for all these things thou must come to judgement , eccles. 11. 9. 4. the fearfull condition to be found in an estare wherein we are not fit to dye . take heed of promising thy self pleasure , or jollity tomorrow ; it may be the day that god will strike thee . annanias and saphira were stricken suddenly ; and he who hath stricken thy neighbour ( as many now are smitten by death suddenly ) what if he smite thee ? it may befall thee when thou goest about sinfull and unwarrantable courses ( take heed ) it may be the time when god calls for thy soul . add hereunto that our l●fe is short and uncertain , and that which at any time may , why not now ? and if we wait all our daies , and every hour , it will not be long , and it is for eternity . eternity depends upon this moment of time . 5. labor for such inward dispositions as may dispose us to watchfullness . two affections , when they are raised , will much help us , fear and love . 1. fear . when iacob was afraid of his brother esau , he spent the night before in prayer . blessed is the man that feareth always , prov. 28. 14. blessed is the man that standeth constantly in aw of god , and is afraid to offend him at any time . so prov. 23. 17. be thou in the fear of god all the day long . what fear is that ? of iealousie and reverence . there is great use of this fear , it is the souls best scout-master , and will give report to the soul of her enemies approches . fear stirs up care , care rowseth duty , and performance of duty keeps us from surprizal . it is the athiesm of the times to stand in aw of nothing : but he who hath the fear of iealousie and reverence is fit for all things . 2. love , it is a sweet affection , and keeps the soul watchfull over any thing that may displease the person whom we love . it is also full of invention to give content to the person loved , we never sin till the soul is betraied and drawn away from these two , fear and love : and we have the soul never in better tune than when thus qualified . these are royal supports of a christians arms . his field is sincerity , charged with the deeds of piety , shall be accomplished with a crest of glory . the supporters are fear and love , with this motto , my soul watcheth . wind up the strings of your affections every day , else they will be down , wind them up with waking considerations , else they will down to these present things . finde out what sin thou art naturally prone to . be wise and foresee . know your selves both in good and evil , wherein thou art prone to be overtaken , or overcome , and what hath done thee good and use it again . no creature will be taken in a snare , if he see it , and the medicine that cured the sick one , he will use it again . take all advantages to do good , slip no opportunity , no sabbaoth , no sermon , for why , thou seest some alive and well to day are dead to morrow . when we have advantages to any thing , study to improve them and turn them to gods glory . this is a special exercise of watching . it will grieve you one day , when you shall see , that at such a time , ye lost such an opportunity , and at such a time , omitted such a duty . consider this is your seed-time . if ye sow to the flesh , ye shall of the flesh reap corruption , but he that soweth to the spirit , shall of the spirit reap life everlasting , gal. 6. 8. will ye have a harvest of glory and no seed-time of graces . every company you keep , make them better , or your self better by them : gain some spiritual encrease by them , or they by you . labor to know how to judge every thing in its due worth , and so as it deserves affect it , least you put good for evil , and evil for good . to know god in his greatness , christ in his goodness , virtue in its dignity , sin in its dangers , death in its certainty , yet times uncertainty , will be a means to stir thee up to watchfullness . let the joyes of heaven ravish thee , the torments of hell scare thee , the sound of the last trumpet ( arise ye dead and come to judgement ) sound and resound always in thine ears . mors tua , mors christi , fraus munda gloria coeli et dolor inferni , sunt meditanda tibi thy death and christs , earths fraud , heav'ns habitation and pains of hell , let be thy meditation . labour to finde out what hinders from doing good , whether too much business and pudder about the things of this world ( as if we were born to live here everlastingly . ) the scripture sets bounds & limits to us : as 1 cor. 7. 31. use this world as not abusing it , not doting upon these passable and perishable things , as our saviour luke 21. 34. warn us to take heed that we be not overcharged , as not with surfetting and drunkenness , so not with the cares of this life . there is an overcharging of the soul with cares , as the body with meats or drinks . as the glutton and drunkard are unweildy to work : so cares eat up the power of the soul , so that they loose many opportunities to do good and to receive good . cares choke the word . but more particularly . first in the morning , begin to wake with god , and give thy soul a mornings-draught steept in the meditation of god his mercy and preservation , before the world or the flesh thrust in . bethink of all that may befall thee that day , of all the dangers , of all the troubles , what armor to encounter , surely ye have need to buckle on your armor with patience , to go up and down ( amongst men , shall i say ? ) hissing serpents of envy , poisonous adders of maliciousness , and fiery flying scorpions of slandering their neighbours , and we must fight ( as s. paul ) with beasts after the manner of men : you cannot go safe amongst these malevolent spirits without your coat of male , girded on about you by prayer . where the enemy once entered , barracado up that passage more stronngly as souldiers do , where the enemy hath broken in , or the wall is weak . take provisions for thy journey or undertakings , that ye may be able to encounter whatsoever accidents befall you . let god have the first fruits of the day , the firstlings of your hearts . begin the day with prayers , and it will sweeten all your actions of the day with comfort , and all occurrences thus : i commended my self to god in prayer , and have set upon the day with this resolution , to do nothing that may offend god or a good conscience , regarding no iniquity in my heart but to pass the day in the works of my calling under the shadow of the almighty , &c. afterwards , in the day let us do nothing wherein we conceive god ●ill not protect us , that we cannot pray to god for a blessing upon it . if men would do so , what would become of their lying , swearing , & forswearing cheating , couzning , and underminings ? drinkings , lasciviousness and vanities for why ? can they pray to god for a blessing upon these courses ? in the day-time , carry a heavenly minde in earthly business . no occurrent fa●ls out , no object is presented , but a gracious heart will draw out something of it for religious use . a good christian is an excellent chimist , and extracts heavenly things , and things for heavenly uses out of earthly minerals and materials . the present harvest puts him in minde of the day of judgement , and the reapers , of the angels . when he plows the ground he thinks upon the fallow ground of his heart how it needs turning and ripping up ; when he weaves , or sees the weavers shuttle , he meditates upon the shortness of mans life , now at this end , but presently at an end , &c. thus he reasons with himself , god hath set me in this place for a little time , and here i must work in this inferiour calling , and i must serve god with contentment in it . as for recreation make it not a vocation , you will quickly err in the use of lawfull things , if ye be not watchfull . prosperity is a slippery mountain , if you walk not warily , you will slip and slide , & glide into the forgetfullness of god , of your selves , of your duty , which is the way that leadeth to destruction , and many there be that fall into it . take heed ( saith god ) when thou art in that good land that floweth with milk and hony , that thou forget not , &c. job knew that for to get full of all was the way to be forgetfull , and therefore when his children were banqueting he was sacrificing . if athwarts and crosses of the world come , look upon the hand that orders all ; wherein thou art prone to be overtaken , take especial care to prevent , and be watchfull there . and because every man cannot use privacy well , be watchfull over thy self alone , use the ●ime of aloneness , in meditation of him that all one is , though he ●e three . let thy sequestration-time , be thy holy meditation-time , ●athan is busie still ; he will be too cunning for thee , and make thy ●eart his shop , if thou suffer it empty , and fill it not with good ●houghts . let thy company be such as to whom thou mayest do good , or ●rom whom thou maist receive good . good company strengthens ●ne another , as stones in an arch. such company as thou keepest , ●●ch thou art , or such thou wilt be shortly , or such thou wilt be ●ccounted to be . when it comes to night , reflect upon the occasions and passages ●f the day : go over all , where thou hast offended , crave pardon , ●here thou hast done well , bless the lord . if thou have done good to none , nor made thy self better , thou mayest cry out , heu ! diem perdidi . alas ! i have lost a day . suffer not thy body to rest , before thy conscience be assured of peace & reconciliation with god through iesus christ . dangerous to go to bed with a guilty conscience , what do we know whither we shall live till the morning ? if we could account religion a serious thing , as it is , we would not hear these things as strange doctrines , but we would think of them seriously , and practise them affectionately . renew your resolutions for the time to come , for we have all broken our vows and covenants with god . observe all advantages for praying to , and praysing of god , speaking of his goodness to others with thy mouth , and let thy life speak thereof lowder , let god have all the honour of his assistance of thee , & blessing thy labours . above all , remember the sabbaoth , do the work of the lord onely upon the lords day . if thou mingle thy worldly business with his service , thou spoylest all ; such mixings marr all . dead flies cause the ointment of the apothecary to send forth a stinking savour eccles. 10. 1. so distracted thoughts , worldly mindedness , and earthly talke and business upon the lords day , will cause all thy prayers and services to stink in the nostrils of god . and if thou steal away of his time , to use it about thine own occasions , thou art a thief also to thy self , and to thine own profit . for therefore god commanded thee to keep the sabbaoth that he might bless thee , that by thy holy observation of the day , and carefull performance of the duties of the day , he might convay over to thee his blessings , for such a servant he blesseth , and he shall be blessed , which is the third and last part . the encouragement . blessed is that servant , &c. doct. blessing attends and goes along with watching . if thou wilt be blessed ? then watch for the lords coming . blessed are these servants , &c. those that keep their souls in a watchfull frame are blessed . and it is truth . the mouth of the lord hath spoken it . vse . what a motive is here to give our souls to watching . in blessedness all good things whatsoever , meet as in a centre . it is a confluence and concurrence of all good whatsoever , either honest , profitable or pleasant . and this blessedness shall meet the watchfull soul in death , and embrace it . the watching christian , his life is blessed , his death is blessed : blessed by grace , blessed by glory ; blessed in body , blessed in soul . blest soul that immediately enjoyes blessedness in the kingdom of heaven where god is all in all to his elect 1 cor. 15. 28. where is eternal life and perfect glory . eternal , life , which is that fellowship with god , whereby god himself is through the lamb christ , life unto the elect . for in the kingdom of heaven , the elect shall not need meat , drink , sleep , air , heat . cold , physick , apparrel , or light of sun or moon , but in place of all these , shall they have gods spirit , by which immediately they shall be quickned for ever . revel. 21. 3. 23. and perfect glory , which is that wonderfull excellency of the saints , whereby they shall be in a far better estate than heart can wish . for first , they shall everlastingly behold the face of god , which is the glory and majesty of god , rev. 22. 4. secondly they shall be most like to christ , to wit ; just , holy , incorruptible , glorious ; honourable , excellent , beautifull , strong , mighty and nimble 1 iohn 3. 2. phil. 3. 21. thirdly they shall inherit the kingdom of heaven 1 pet. 1. 4. matth. 25. 34. whence proceeds eternal joy , and the perfect service of god immediately . eternal joy , had peace with safety , safety with security , security with eternity . the joyes above are for matter , spiritual , for substance , real , for use universal , for continuance , eternal , psal. 16. 11. psal. 36. 8. there the king is verity , the law charity , the peace felicity , and the life eternity . the service of god consists onely in prayse and thansgiving rev. 21. 3. and rev. 5. 12 , 13. and 11. 17. see the texts . the manner of performing this service , is to worship god by god immediate●y . in heaven there shall neither be temple , ceremony , nor sacrament , but all these wants shall god himself supply together with the lamb that is , christ , rev. 21. 21. i say no temple therein , for the lord god almighty , and the lamb are the temple of it . the service ●hall be dayly and without intermission , rev. 7. 15. they are in the ●resence of the throne of god , & serve him day and night in his temple . vse . the consideration hereof , should stir up us to a constant ●atch and ward over our souls . if immediate communion with god through iesus christ , which is the life eternal ; if to have whatsoever heart can wish , & infinitely beyond that , which is perfect glory , where we shall for ever behold and admire the face of god , be like our blessed saviour , & inherit the kingdom of glory with the priveledges thereof in eternal joy , where our exercise shall be singing and praysing god . in a word if we would be blessed , if blessedness ( which contains all these and more ) may prevail to move us ( or else what can ) to the duty of watchfulness : then be we stirred up to be in a frame of soul fit to meet christ , have all the graces of the soul in exercise ; this is to watch . look about you , the phylistines be upon you . every day is clipping your life , and taking away part of it , what should we now do , but fit our selves for christ , seeing he is coming to us , and we are going to him by death ? you would be fit at the hour of death . that which will be good then , is good now , and the work which of necessity , must be done , or we are everlastingly undone , let us first go about it , and make an end of that once . the worst of men , when death comes will wish he had watched , done these and these good things , abstained from these and these evil things ? i exhort you to nothing , but that which is fit for you to make you fit for christ . when your faith and hope , and love have their right object , and all the graces of the soul are in exercise , then you watch , and blessed are those servants , whom the lord when he cometh shall finde watching . so much for the text . my auditours are of three sorts , either morners of our deceased brother , or rejoycers at his death , or men indifferent , neither affected with grief or joy at all at his sudden fall , a word to each of these . first , for you mourners ; wise lamenting the death of her carefull husband ; children bemoaning the death of their carefull father ; labourers and servants mourning for the loss of a work-contriving ; labour-rewarding master ; friends for the lack of their discreet , advising friend . to you i say no more but this , look up to your husband , father , friend , lord and master in heaven . it is the lord hath done it , as it is marvellous , so let it be well pleasing in your eyes . his will is done , subject your wills to his ; we are the clay , he is the potter , psal. 64. 8. shall not the potter do with his clay as he pleaseth rom. 9. 21. we read exod. 15. that the waters of marah were so bitter , that the people could not drink of them , then moses , at gods commandment , cast into them a tree , and the waters were made sweet . in the bitterness of soul upon the death of our brother , god shews you a tree that will turn your bitter waters of affliction into sweetness . this tree is christ , take up this blessed tree in your hands by faith ( who willingly presents himself unto you in this your agony ) cast him into your bitter waters , or cast your self upon him ; hide your self in the boughes and branches of this blessed tree , till the lords indignation be past . for , his anger endureth but a moment , in his favour is life . weeping may endure for a night , but joy cometh in the morning , psal. 30. 5. you will faint , unless you believe to see the goodness of the lord in the land of the living , psal. 27. 13. to the second sort , that rejoyce because now death hath shut him up in his cave , the spirit of god directly meets with you , prov. 24. 17 , 18. rejoyce not when thine enemy falleth , and let not thy heart be glad when he stumbleth . let the lord see it , and it displease him , and he turn away his wrath from him upon thee . why shouldest thou run from thine own watch to fault finde his now ? death found him not from his calling all the day ; at mid-night , when he pierc'd him at the heart , dost thou know his vigils , his preparations , his meditations what they were ? if death had come to thee that same hour , at the second watch , should he have found thee better prepaed than he was ? what art thou that judgest another mans servant , he standeth or falleth to his own master . he hath past his day , thine is to come , if the lord finde thee in thy swearing , sabbath-breaking , coveting , wandring out of his ways , not guiding thy life by his law unprepared , unappointed , thy doom is set down luk. 12. 45. to vers. 48. see the place . if there be a third sort of hearers , indifferent men , without affection of the one side or other , nor caring whether he had lived or dyed , neither partake with the mourners here , nor with such as are well pleased at his death ; are nothing toutcht or smitten with this stroak : besides that they proclaim stupidity , do they not walk contrary to the command , weep with them that weep . be of the same affection one towards another , rom. 12. 15 , 16. and shew themselves athiestical ? it is the athiesm of these times to be without dread or fear . when god gives one of his houshold-servants a blow , the rest should fear . this use should every one of us make of it . if god had so smitten me , in what case had i been ? how had it been with my poor soul ? surely i was not prepared as i ought , ought not i to accept of this acceptable time , this day of salvation , and to act and exercise my self in all these duties that tend to salvation ( that is ) to watch ? blessed are those servants , &c. when our saviour said to his disciples , one of you shall betray me ; every one of them ( suspicious of himself ) questioned him again , master is it i ? so whilst i say one of you ( beloved ) shall be the next that shall dye , it behoves every one of you to question with himself . is it i ? is it i ? what if it should be i ? am i prepared to meet the lord ? is my soul in a watchfull frame and posture ? do i perform my sentinel-charge till i be relieved ? do i wait all the days of mine appointed time untill my chang come ? job . 14. 14. the same shall be blessed . for blessed are these servants whom the lord when he cometh shall finde watching . amen . finis . a sermon preached before the king, march 13, 1666/7 by edward stillingfleet ... stillingfleet, edward, 1635-1699. 1667 approx. 51 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a61603 wing s5641 estc r14240 13142391 ocm 13142391 97979 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. a61603) transcribed from: (early english books online ; image set 97979) images scanned from microfilm: (early english books, 1641-1700 ; 752:6) a sermon preached before the king, march 13, 1666/7 by edward stillingfleet ... stillingfleet, edward, 1635-1699. 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pfs batch review (qc) and xml conversion a sermon preached before the king , march 13. 1666 / 7. by edward stillingfleet , b. d. chaplain in ordinary to his majesty . printed by his majesties especial command . london , printed by robert white , for henry mortlock , and are to be sold at his shop at the sign of the white hart in westminster hall. 1667. proverbs 14. 9. fools make a mock at sin. when god by his infinite wisdom had contrived , and by a power and goodness , as infinite as his wisdom , had perfected the creation of the visible world , there seemed to be nothing wanting to the glory of it , but a creature endued with reason and understanding , which might comprehend the design of his wisdom , enjoy the benefits of his goodness , and employ it self in the celebration of his power . the beings purely intellectuall were too highly raised by their own order and creation , to be the lords of this inferiour world : and those whose natures could reach no higher than the objects of sense , were not capable of discovering the glorious perfections of the great creator : and therefore could not be the fit instruments of his praise and service . but a conjunction of both these together was thought necessary to make up such a sort of beings , which might at once command this lower world , and be the servants of him who made it . not as though this great fabrick of the world were meerly raised for man to please his fancy in the contemplation of it , or to exercise his dominion over the creatures designed for his use and service ; but that by frequent reflections on the author of his being , and the effects of his power and goodness , he might be brought to the greatest love and admiration of him . so that the most naturall part of religion lyes in the gratefull acknowledgments we owe to that excellent and supreme being , who hath shewed so particular a kindness to man in the creation and government of the world . which was so great and unexpressible , that some have thought , it was not so much pride and affectation of a greater height , as envy at the felicity and power of mankind , which was the occasion of the fall of the apostate spirits . but whether or no the state of man were occasion enough for the envy of the spirits above ; we are sure the kindness of heaven was so great in it , as could not but lay an indispensable obligation on all mankind to perpetuall gratitude and obedience . for it is as easie to suppose , that affronts and injuries are the most suitable returns for the most obliging favours ; that the first duty of a child should be to destroy his parents ; that to be thankful for kindnesses received , were to commit the unpardonable sin ; as that man should receive his being and all the blessings which attend it from god , and not be bound to the most universall obedience to him . and as the reflection on the author of his being , leads him to the acknowledgement of his duty towards god , so the consideration of the design of it , will more easily acquaint him with the nature of that duty which is expected from him . had man been designed only to act a short part here in the world , all that had been required of him , had been only to express his thankfulness to god for his being , and the comforts of it ; the using all means for the due preservation of himself ; the doing nothing beneath the dignity of humane nature , nothing injurious to those who were of the same nature with himself ; but since he is designed for greater and nobler ends , and his present state , is but a state of tryall , in order to future happiness and misery ; the reason of good and evill is not to be taken meerly from his present , but from the respect , which things have to that eternall state he is designed for . from whence it follows , that the differences of good and evill are rooted in the nature of our beings , and are the necessary consequents of our relation to god , and each other , and our expectations of a future life . and therefore according to these measures , the estimation of men in the world hath been while they did preserve any veneration for god or themselves . wisdom and folly was not measured so much by the subtilty and curiosity of mens speculations , by the finess of their thoughts , or the depth of their designs , as by their endeavours to uphold the dignity of mankind ; by their piety and devotion towards god ; by their sobriety and due government of their actions ; by the equality and justice , the charity and kindness of their dealings to one another . wisdom was but another name for goodness , and folly for sin : then it was a mans glory to be religious ; and to be profane and vitious , was to be base and mean : then there were no gods worshipped because they were bad , nor any men disgraced because they were good . then there were no temples erected to the meanest passions of humane nature , nor men became idolaters to their own infirmities . then to be betrayed into sin , was accounted weakness ; to contrive it , dishonour and baseness ; to justifie and defend it , infamy and reproach ; to make a mock at it , a mark of the highest folly and incorrigibleness . so the wise man in the words of the text assures us , that they are fools , and those of the highest rank and degree of folly , who make a mock at sin . it is well for us in the age we live in , that we have the judgement of former ages to appeal to , and of those persons in them whose reputation for wisdom is yet unquestionable . for otherwise we might be born down by that spightfull enemy to all vertue and goodness , the impudence of such , who it is hard to say whether they shew it more in committing sin , or in defending it . men whose manners are so bad , that scarce any thing can be imagined worse , unless it be the wit they use to excuse them with . such who take the measure of mans perfections downwards , and the nearer they approach to beasts , the more they think themselves to act like men . no wonder then , if among such as these the differences of good and evil be laughed at , and no sin be thought so unpardonable , as the thinking that there is any at all . nay the utmost they will allow in the description of sin , is , that it is a thing that some live by declaiming against , and others cannot live without the practice of . but is the chair of scorners at last proved the only chair of infallibility ? must those be the standard of mankind , who seem to have little left of humane nature , but laughter and the shape of men ? do they think that we are all become such fools to take scoffs for arguments , and raillery for demonstrations ? he knows nothing at all of goodness , that knows not that it is much more easie to laugh at it , than to practise it ; and it were worth the while to make a mock at sin , if the doing so would make nothing of it . but the nature of things does not vary with the humours of men ; sin becomes not at all the less dangerous because men have so little wit to think it so ; nor religion the less excellent and advantageous to the world , because the greatest enemies of that are so much to themselves too , that they have learnt to despise it . but although that scorns to be defended by such weapons whereby her enemies assault her , ( nothing more unbecoming the majesty of religion , than to make it self cheap , by making others laugh ) yet if they can but obtain so much of themselves to attend with patience to what is serious , there may be yet a possibility of perswading them , that no fools are so great as those who laugh themselves into misery , and none so certainly do so , as those who make a mock at sin . but if our authority be too mean and contemptible to be relyed on , in a matter wherein they think us so much concern'd ( and so i hope we are to prevent the ruine of mens souls ) we dare with confidence appeal to the generall sense of mankind in the matter of our present debate . let them name but any one person in all the monuments of former ages , to whom but the bare suspicion of vice was not a diminution to an esteem that might otherwise have been great in the world . and if the bare suspicion would do so much among even the more rude and barbarous nations , what would open and professed wickedness do among the more knowing and civill ? humane nature retains an abhorrency of sin , so far that it is impossible for men to have the same esteem of those who are given over to all manner of wickedness , though otherwise of great sharpness of wit , and of such whose naturall abilities may not exceed the other , but yet do govern their actions according to the strict rules of religion and vertue . and the generall sense of mankind cannot be by any thing better known , than by an universall consent of men , as to the wayes whereby they express their value and esteem of others . what they all agree on as the best character of a person worthy to be loved and honoured , we may well think is the most agreeable to humane nature ; and what is universally thought a disparagement to the highest accomplishments , ought to be looked on as the disgrace and imperfection of it . did ever any yet , though never so wicked and profane themselvs , seriously commend another person for his rudeness and debaucheries ? was any mans lust or intemperance ever reckoned among the titles of his honour ? who ever yet raised trophies to his vices , or thought to perpetuate his memory by the glory of them ? where was it ever known , that sobriety and temperance , justice and charity were thought the marks of reproach and infamy ? who ever suffered in their reputation by being thought to be really good ? nay , it is so far from it , that the most wicked persons do inwardly esteem them whether they will or no. by which we see , that even in this lapsed and degenerate condition of mankind , it is only goodness which gains true honour and esteem , and nothing doth so effectually blast a growing reputation , as wickedness and vice . but if it be thus with the generality of men , who were never yet thought to have too much partiality towards goodness , we may much more easily find it among those , who have had a better ground for the reputation of their wisdom , than the meer vogue of the people . he who was pronounced by the heathen oracle , to be the wisest among the greeks , was the person who brought down philosophy from the obscure and uncertain speculations of nature , and in all his discourses recommended vertue as the truest wisdom . and he among the iews , whose soul was as large as the sand on the sea shore , whose wisdom outwent that of all the persons of his own or future ages , writes a book on purpose to perswade men , that there is no reall wisdom , but to fear god and keep his commandments : that sin is the greatest folly , and the meaner apprehensions men have of it , the more they are infatuated by the temptations to it . but as there are degrees of sinning , so there are of folly in it . some sin with a blushing countenance , and a trembling conscience ; they sin , but yet they are afraid to sin : they sin , but in the act of it they condemn themselves for what they do ; they sin , but with confusion in their faces , with horrour in their minds , and an earthquake in their consciences : though the condition of such persons be dangerous , and their unquietness shews the greatness of their folly , yet because these twitches of conscience argue there are some quick touches left of the sense of good and evil , their case is not desperate , nor their condition incurable : but there are others who despise these as the reproach of the school of wickedness , because they are not yet attained to those heights of impiety which they glory in : such who have subdued their consciences much easier than others do their sins ; who have almost worn out all the impressions of the work of the law written in their hearts ; who not only make a practice , but a boast of sin , and defend it with as much greediness as they commit it ; these are the men , whose folly is manifest to all men but themselves ; and surely since these are the men , whom solomon in the words of the text describes , ( 1. ) by their character , as fools , and , ( 2. ) by the instance of their folly , in making a mock at sin ; we may have not only the liberty to use , but to prove , that name of reproach to be due unto them ; and ( 2. ) to shew the reasonablenesse of fastning it upon them , because they make a mock at sin . but before i come more closely to pursue that , it will be necessary to consider another sense of these words caused by the ambiguity of the hebrew verb , which sometimes signifies to deride and scorn , sometimes to plead for , and excuse a thing with all the arts of rhetorick ( thence the word for rhetorick is derived from the verb here used ) according to which sense , it notes all the plausible pretences and subtle extenuations which wicked men use in defence of their evil actions . for as if men intended to make some recompence for the folly they betray in the acts of sin by the wit they employ in the pleading for them , there is nothing they shew more industry and care in , than in endeavouring to baffle their own consciences , and please themselves in their folly , till death and eternall flames awaken them . that we may not therefore seem to beg all wicked men for fools , till we have heard what they have to say for themselves , we shall first examine the reasonableness of their fairest plea's for their evil actions , before we make good the particular impeachment of folly against them . there are three wayes especially whereby they seek to justifie themselves , by laying the blame of all their evil actions , either upon the fatall necessity of all events , the unavoidable frailty of humane nature , or the impossibility of keeping the laws of heaven . but that none of these will serve to excuse them from the just imputation of folly , is our present business to discover . 1. the fatall necessity of all humane actions . those who upon any other terms are unwilling enough to own either god or providence , yet if they can but make these serve their turn to justifie their sins by , their quarrell against them then ceaseth , as being much more willing that god should bear the blame of their sins , than themselvs . but yet the very fears of a deity suggest so many dreadfull thoughts of his majesty , iustice , and power , that they are very well contented to have him wholly left out ; and then to suppose man to be a meer engine , that is necessarily moved by such a train and series of causes , that there is no action how bad soever that is done by him , which it was any more possible for him not to have done , than for the fire not to burn when it pleases . if this be true , farewell all the differences of good and evil in mens actions ; farewell all expectations of future rewards and punishments ; religion becomes but a meer name , and righteousness but an art to live by . but it is with this , as it is with the other arguments they use against religion ; there is something within , which checks and controlls them in what they say : and that inward remorse of conscience , which such men sometimes feel in their evil actions ( when conscience is forced to recoil by the foulness of them ) doth effectually confute their own hypothesis ; and makes them not believe those actions to be necessary , for which they suffer so much in themselves because they knew they did them freely . or is it as fatall for man to believe himself free when he is not so , as it is for him to act when his choice is determined ? but what series of causes is there that doth so necessarily impose upon the common sense of all mankind ? it seems very strange , that man should have so little sense of his own interest to be still necessitated to the worst of actions , and yet torment himself with the thoughts that he did them freely . or is it only the freedome of action , and not of choice , that men have an experience of within themselves ? but surely , however men may subtilly dispute of the difference between these two , no man would ever believe himself to be free in what he does , unless he first thought himself to be so , in what he determines ? and if we suppose man to have as great a freedom of choice in all his evil actions ( which is the liberty we are now speaking of ) as any persons assert or contend for , we cannot suppose that he should have a greater experience of it , than now he hath . so that either it is impossible for man to know when his choice is free ; or if it may be known , the constant experience of all evil men in the world will testifie , that it is so now . is it possible for the most intemperate person to believe , when the most pleasing temptations to lust or gluttony are presented to him , that no considerations whatever could restrain his appetite , or keep him from the satisfaction of his brutish inclinations ? will not the sudden , though groundless , apprehension of poyson in the cup , make the drunkards heart to ake , and hand to tremble , and to let fall the supposed fatall mixture in the midst of all his jollity and excess ? how often have persons who have designed the greatest mischief to the lives and fortunes of others , when all opportunities have fallen out beyond their expectation for accomplishing their ends , through some sudden thoughts which have surprized them , almost in the very act , been diverted from their intended purposes ? did ever any yet imagine that the charms of beauty and allurements of lust were so irresistible , that if men knew before hand they should surely dye in the embraces of an adulterous bed , they could not yet withstand the temptations to it ? if then some considerations , which are quite of another nature from all the objects which are presented to him , may quite hinder the force and efficacy of them upon the mind of man ( as we see in ioseph's resisting the importunate caresses of his mistris ) what reason can there be to imagine that man is a meer machine moved only as outward objects determine him ? and if the considerations of present fear and danger may divert men from the practice of evil actions , shall not the far more weighty considerations of eternity have , at least an equall , if not a far greater power and efficacy upon mens minds , to keep them from everlasting misery ? is an immortall soul and the eternal happiness of it so mean a thing in our esteem and value , that we will not deny our selves those sensuall pleasures for the sake of that , which we would renounce for some present danger ? are the flames of another world such painted fires , that they deserve only to be laughed at , and not seriously considered by us ? fond man ! art thou only free to ruine and destroy thy self ? a strange fatality indeed , when nothing but what is mean and triviall shall determine thy choice ! when matters of the highest moment are therefore less regarded , because they are such . hast thou no other plea for thy self , but that thy sins were fatal ? thou hast no reason then to believe but that thy misery shall be so too . but if thou ownest a god and providence , assure thy self that justice and righteousness are not meer titles of his honour , but the reall properties of his nature . and he who hath appointed the rewards and punishments of the great day , will then call the sinner to account , not only for all his other sins , but for offering to lay the imputation of them upon himself . for if the greatest abhorrency of mens evil wayes , the rigour of his laws , the severity of his judgements , the exactness of his justice , the greatest care used to reclaim men from their sins , and the highest assurance , that he is not the cause of their ruine , may be any vindication of the holiness of god now , and his justice in the life to come ; we have the greatest reason to lay the blame of all our evil actions upon our selves , as to attribute the glory of all our good unto himself alone . 2. the frailty of humane nature : those who find themselves to be free enough to do their souls mischief , and yet continue still in the doing of it , find nothing more ready to plead for themselves , than the unhappiness of mans composition , and the degenerate state of the world . if god had designed ( they are ready to say ) that man should lead a life free from sin , why did he confine the soul of man to a body so apt to taint and pollute it ? but who art thou o man , that thus findest fault with thy maker ? was not his kindness the greater , in not only giving thee a soul capable of enjoying himself , but such an habitation for it here , which by the curiosity of its contrivance , the number and usefulness of its parts , might be a perpetual and domestick testimony of the wisdom of its maker ? was not such a conjunction of soul and body necessary for the exercise of that dominion which god designed man for , over the creatures endued only with sense and motion ? and if we suppose this life to be a state of tryall in order to a better , ( as in all reason we ought to do ) what can be imagined more proper to such a state , than to have the soul constantly employed in the government of those sensuall inclinations which arise from the body ? in the doing of which , the proper exercise of that vertue consists , which is made the condition of future happiness . had it not been for such a composition , the difference could never have been seen between good and bad men ; i. e. between those who maintain the empire of reason , assisted by the motives of religion , over all the inferiour faculties , and such who dethrone their souls and make them slaves to every lust that will command them . and if men willingly subject themselves to that which they were born to rule , they have none to blame but themselves for it . neither is it any excuse at all , that this , through the degeneracy of mankind , is grown the common custome of the world ; unless that be in it self so great a tyrant , that there is no resisting the power of it . if god had commanded us to comply with all the customs of the world , and at the same time to be sober , righteous , and good , we must have lived in another age than we live in , to have excused these two commands from a palpable contradiction . but instead of this , he hath forewarned us of the danger of being led aside by the soft , and easie compliances of the world ; and if we are sensible of our own infirmities , ( as we have all reason to be ) he hath offered us the assistance of his grace & of that spirit of his , which is greater than the spirit that is in the world . he hath promised us those weapons whereby we may withstand the torrent of wickedness in the world , with far greater success than the old gauls were wont to do the inundations of their countrey , whose custome was to be drowned with their arms in their hands . but it will be the greater folly in us to be so , because we have not only sufficient means of resistance , but we understand the danger before hand . if we once forsake the strict rules of religion and goodness , and are ready to yield our selves to whatever hath got retainers enough to set up for a custome , we may know where we begin , but we cannot where we shall make an end . for every fresh assault makes the breach wider , at which more enemies may come in still ; so that when we find our selves under their power , we are contented for our own ease to call them friends . which is the unhappy consequence of too easie yielding at first , till at last the greatest slavery to sin be accounted but good humour , and a gentle compliance with the fashions of the world . so that when men are perswaded , either through fear , or too great easiness to disuse that strict eye which they had before to their actions , it oft times falls out with them , as it did with the souldier in the roman history , who blinded his eye so long in the time of the civil wars , that when he would have used it again , he could not . and when custom hath by degrees taken away the sense of sin from their consciences , they grow as hard as herodotus tells us the heads of the old egyptians were by the heat of the sun , that nothing would ever enter them . if men will with nebuchadnezzar herd with the beasts of the field , no wonder if their reason departs from them , and by degrees they grow as savage as the company they keep . so powerfull a thing is custome to debauch mankind , and so easily do the greatest vices by degrees obtain admission into the souls of men , under pretence of being retainers to the common infirmities of humane nature . which is a phrase , through the power of self-flattery , and mens ignorance in the nature of morall actions , made to be of so large and comprehensive a sense that the most wilfull violations of the laws of heaven , and such which the scripture tells us do exclude from the kingdom of it , do find ( rather than make ) friends enough to shelter themselves under the protection of them . but such a protection it is , which is neither allowed in the court of heaven , nor will ever secure the souls of men without a hearty and sincere repentance , from the arrest of divine justice ; which when it comes to call the world to an account of their actions will make no defalcations at all for the power of custom , or common practice of the world . 3. the impossibility of the command , or rather of obedience to it . when neither of the former plea's will effect their design , but notwithstanding the pretended necessity of humane actions , and the more than pretended common practice of the world , their consciences still fly in their faces and rebuke them sharply for their sins , then in a mighty rage and fury they charge god himself with tyranny in laying impossible laws upon the sons of men . but if we either consider the nature of the command , or the promises which accompany it , or the large experience of the world to the contrary , we shall easily discover that this pretence is altogether as unreasonable as either of the foregoing . for what is it that god requires of men as the condition of their future happiness which in its own nature is judged impossible ? is it for men to live soberly , righteously and godly in this world ? for that was the end of christian religion to perswade men to do so : but who thinks it impossible to avoid the occasions of intemperance , not to defraud , or injure his neighbours , or to pay that reverence and sincere devotion to god which we owe unto him ? is it to do as we would be done by ? yet that hath been judged by strangers to the christian religion a most exact measure of humane conversation ; is it to maintain an universall kindness and good will to men ? that indeed is the great excellency of our religion , that it so strictly requires it ; but if this be impossible , farewell all good nature in the world ; and i suppose few will own this charge , lest theirs be suspected . is it to be patient under suffering , moderate in our desires , circumspect in our actions , contented in all conditions ? yet these are things which those have pretended to who never owned christianity , and therefore surely they never thought them impossible . is it to be charitable to the poor , compassionate to those in misery ? is it to be frequent in prayer , to love god above all things , to forgive our enemies as we hope god will forgive us , to believe the gospel , and be ready to suffer for the sake of christ ? there are very few among us but will say they do all these things already , and therefore surely they do not think them impossible . the like answer i might give to all the other precepts of the gospel till we come to the denying ungodliness and worldly lusts , and as to these too , if we charge men with them , they either deny their committing them , and then say they have kept the command ; or if they confess it , they promise amendment for the furture ; but in neither respect can they be said to think the command impossible . thus we see their own mouths will condemn them when they charge god with laying impossible laws on mankind . but then if we enquire further into the judgements of those who it may be never concerned themselves so much about the precepts of christian religion , as to try whether they had any power to observe them or not ; nay , if we yield them more ( than , it may be , they are willing to enquire after , though they ought to do it ) viz. that without the assistance of divine grace , they can never do it : yet such is the unlimited nature of divine goodness and the exceeding riches of gods grace , that ( knowing the weakness and degeneracy of humane nature when he gave these commands to men ) he makes a large and free offer of assistance to all those who are so sensible of their own infirmity as to beg it of him . and can men then say the command is impossible when he hath promised an assistance sutable to the nature of the duty & the infirmities of men ? if it be acknowledged that some of the duties of christianity are very difficult to us now ; let us consider by what means he hath sweetned the performance of them . will not the proposal of so excellent a reward , make us swallow some more than ordinary hardships that we might enjoy it ? hath he not made use of the most obliging motives to perswade us to the practice of what he requires , by the infinite discovery of his own love , the death of his son , and the promise of his spirit ? and what then is wanting , but only setting our selves to the serious obedience of them , to make his commands not only not impossible , but easie to us ? but our grand fault is , we make impossibilities our selves , where we find none , and then we complain of them : we are first resolved not to practise the commands , and then nothing more easie than to find fault with them : we first pass sentence , and then examine evidences ; first condemn , and then enquire into the merits of the cause . yet surely none of these things can be accounted impossible , which have been done by all those who have been sincere and hearty christians ; and god forbid , we should think all guilty of hypocrisie , who have professed the christian religion from the beginning of it to this day . nay more than so , they have not only done them , but professed to have that joy and satisfaction of mind in the doing of them , which they would not exchange for all the pleasures and delights of the world . these were the men , who not only were patient , but rejoyced in sufferings ; who accounted it their honour and glory to endure any thing for the sake of so excellent a religion ; who were so assured of a future happiness by it , that they valued martyrdoms above crowns and scepters . but god be thanked , we may hope to come to heaven on easier terms than these , or else many others might nevercome thither , besides those who think to make this a pretence for their sin , that now when with encouragement and honour we may practise our religion , the commands of it are thought impossible by them . thus we have made good the general charge here implyed against wicked men , in that they are called fools , by examining the most plausible pretences they bring for themselves . i now come to the particular impeachment of their folly , because they make a mock at sin . and that i shall prove especially by two things : 1. because this argues the highest degree of wickedness . 2. because it betrayes the greatest weakness of judgement and want of consideration . 1. because it argues the highest degree of wickedness . if to sin be folly , to make a mock at it is little short of madness . it is such a height of impiety , that few but those who are of very profligate conscienciences can attain to , without a long custom in sinning . for conscience is at first modest , and starts and boggles at the appearance of a great wickedness , till it be used to it & grown familiar with it . it is no such easie matter for a man to get the mastery of his conscience ; a great deal of force and violence must be used to ones self before he does it . the natural impressions of good and evil , the fears of a deity , and the apprehensions of a future state are such curbs and checks in a sinners way , that he must first sin himself beyond all feeling of these , before he can attain to the seat of the scorners . and we may justly wonder how any should ever come thither , when they must break through all that is ingenuous and modest , all that is vertuous and good , all that is tender and apprehensive in humane nature , before they can arrive at it . they must first deny a god , and despise an immortal soul , they must conquer their own reason , and cancell the law written in their hearts , they must hate all that is serious , and yet soberly believe themselves to be no better than the beasts that perish , before men can come to make a scoff at religion , and a mock at sin . and who now could ever imagine that in a nation professing christianity , among a people whose genius enclines them to civility and religion , yea among those who have the greatest advantages of behaviour and education , and who are to give the laws of civility to the rest of the nation , there should any be found who should deride religion , make sport with their own profaneness , and make so light of nothing , as being damned ? i come not here to accuse any , and least of all those who shew so much regard of religion as to be present in the places devoted to sacred purposes ; but if there be any such here , whose consciences accuse themselves , for any degrees of so great impiety ; i beseech them by all that is dear and precious to them , by all that is sacred and serious , by the vows of their baptism , and their participation of the holy eucharist , by all the kindness of heaven which they either enjoy or hope for , by the death and sufferings of the son of god , that they would now consider how great folly and wickedness they betray in it , and what the dreadfull consequence of it will be , if they do not timely repent of it . if it were a doubt ( as i hope it is not among any here ) whether the matters of religion be true or no , they are surely things which ought to be seriously thought and spoken of . it is certainly no jesting matter to affront a god of infinite majesty and power , ( and he judges every wilfull sinner to do so ) nor can any one in his wits think it a thing not to be regarded , whether he be eternally happy or miserable . methinks then among persons of civility and honour , above all others , religion might at least be treated with the respect and reverence due to the concernments of it ; that it be not made the sport of entertainments , nor the common subject of playes and comedies : for is there nothing to trifle with , but god and his service ? is wit grown so schismatical & sacrilegious , that it can please it self with nothing but holy ground ? are profaness & wit grown such inseparable companions , that none shall be allowed to pretend to the one , but such as dare be highly guilty of the other ? far be it from those who have but the name of christians , either to do these things themselves , or to be pleased with them that do them : especially in such times as ours of late have been , when god hath used so many wayes to make us serious if any thing would ever do it . if men had only slighted god and religion , and made a mock at sin , when they had grown wanton through the abundance of peace and plenty , and saw no severities of gods justice used upon such who did it ; yet the fault had been so great , as might have done enough to have interrupted their peace and destroyed that plenty , which made them out of the greatness of their pride and wantonness to kick against heaven : but to do it in despight of all gods judgements , to laugh in his face when his rod is upon our backs , when neither pestilence nor fire can make us more afraid of him , exceedingly aggravates the impiety , and makes it more unpardonable . when like the old germans we dance among naked swords , when men shall defie and reproach heaven in the midst of a cities ruines , and over the graves of those whom the arrows of the almighty have heaped together , what can be thought of such , but that nothing will make them serious , but eternal misery ? and are they so sure there is no such thing to be feared , that they never think of it , but when by their execrable oaths they call upon god to damn them , for fear he should not do it time enough for them ? thus while men abuse his patience , and provoke his justice , while they trample upon his kindness , and slight his severities , while they despise his laws and mock at the breaches of them , what can be added more to their impiety ? or what can be expected by such who are guilty of it , but that god should quickly discover their mighty folly by letting them see how much they have deceived themselves , since god will not be mocked , but because of these things the wrath of god will most certainly come upon the children of disobedience . which leads to the second thing wherein this folly is seen . 2. which is in the weakness of judgement and want of consideration , which this betrayes in men . folly is the great unsteadiness of the mind in the thoughts of what is good and fitting to be done . it were happy for many in the world , if none should suffer in their reputation for want of wisdom , but such whom nature or some violent distemper have wholly deprived of the use of their reason and understandings : but wisdom does not lye in the rambling imaginations of mens minds ( for fools may think of the same things which wise men practise ) but in a due consideration and choice of things which are most agreeable to the end they design , supposing the end in the first place to be worthy a wise mans choice ; for i cannot yet see why the end may not be chosen as-well as the means , when there are many stand in competition for our choice , and men first deliberate , and then determine which is the fittest to be pursued . but when the actions of men discover , that either they understand or regard not the most excellent end of their beings , or do those things which directly cross and thwart their own designs , or else pursue those which are mean and ignoble in themselves , we need not any further evidence of their folly , than these things discover . now that those who make a mock at sin are guilty of all these , will appear ; if we consider whom they provoke by doing so , whom they most injury , and upon what reasonable considerations they are moved to what they do . 1. whom they provoke by their making a mock at sin ; supposing that there is a governour of the world , who hath established laws for us to be guided by , we may easily understand , whose honour and authority is reflected on , when the violations of his laws are made nothing of . for surely if they had a just esteem of his power and soveraignty , they never durst make so bold with him , as all those do who not only commit sin themselves , but laugh at the scrupulosity of those who dare not when dionysius changed apollos cloak , and took off the golden beard of aesculapius , with those solemn jeers of the unsuitableness of the one to the son of a beardless father ; and the much greater conveniency of a cheaper garment to the other ; it was a sign he stood not much in awe of the severity of their looks , nor had any dread at all of the greatness of their power . but although there be so infinite a disproportion between the artificial deities of the heathens , and the majesty of him who made and governs the whole world ; yet as little reverence to his power and authority is shewed by all such who dare affront him with such a mighty confidence , and bid the greatest defiance to his laws by scoffing at them . what is there , the soveraigns and princes of the earth do more justly resent , and express the highest indignation against , than to have their laws despised , their persons affronted , and their authority contemned ? and can we then imagine , that a god of infinite power and majesty , the honour of whose laws is as dear to him as his own is , should sit still unconcerned , when so many indignities are continually offered them , and never take any notice at all of them ? it is true , his patience is not to be measured by our fretfull and peevish natures , ( and it is happy for us all that it is not ) he knows the sinner can never escape his power , and therefore bears the longer with him : but yet his lenity is always joyned with his wisdom and justice , and the time is coming when patience it self shall be no more . is it not then the highest madness and folly to provoke one whose power is infinitely greater than our own is , and from the severity of whose wrath we cannot secure our selves one minute of an hour ? how knowest thou , o vain man , but that in the midst of all thy mirth and jollity , while thou art boasting of thy sins , and thinkest thou canst never fill up fast enough the measure of thy iniquities , a sudden fit of an apoplexy , or the breaking of an aposteme , or any of the innumerable instruments of death , may dispatch thee hence , and consign thee into the hands of divine justice ? and wherewithall then wilt thou be able to dispute with god ? wilt thou then charge his providence with folly , and his laws with unreasonableness ? when his greatness shall affright thee , his majesty astonish thee ▪ his power disarm thee , and his justice proceed against thee : when notwithstanding all thy bravado's here , they own conscience shall be not only thy accuser and witness , but they judge and executioner too : when it shall revenge it self upon thee for all the rapes and violences thou hast committed upon it here : when horror and confusion shall be thy portion , and the unspeakable anguish of a racked and tormented mind shall too late convince thee of thy folly in making a mock at that which stings with an everlasting venom . art thou then resolved to put all these things to the adventure , and live as securely as if the terrors of the almighty were but the dreams of men awake , or the fancies of weak and distempered brains ? but i had rather believe that in the heat and fury of thy lusts thou wouldst seem to others to think so , than thou either doest or canst perswade thy self to such unreasonable folly . is it not then far better to consult the tranquillity of thy mind here , and the eternal happiness of it hereafter , by a serious repentance and speedy amendment of thy life , than to expose thy self for the sake of thy sensual pleasures to the fury of that god whose justice is infinite , and power irresistible ? shall not the apprehension of his excellency make thee now afraid of him ? never then make any mock at sin more , unless thou art able to contend with the almighty , or to dwell with everlasting burnings . 2. the folly of it is seen in considering whom the injury redounds to by mens making themselves so pleasant with their sins . do they think by their rude attempts to dethrone the majesty of heaven , or by standing at the greatest defiance , to make him willing to come to terms of composition with them ? do they hope to slip beyond the bounds of his power , by falling into nothing when they dye , or to sue out prohibitions in the court of heaven , to hinder the effects of iustice there ? do they design to out-wit infinite wisdom , or to find such flaws in gods government of the world , that he shall be contented to let them go unpunished ? all which imaginations are alike vain and foolish , and only shew how easily wickedness baffles the reason of mankind , and makes them rather hope or wish for the most impossible things , than believe they shall ever be punished for their impieties . if the apostate spirits can by reason of their present restraint and expectation of future punishments be as pleasant in beholding the follies of men as they are malicious to suggest them , it may be one of the greatest diversions of their misery , to see how active and witty men are in contriving their own ruine . to see with what greediness they catch at every bait that is offered them , and when they are swallowing the most deadly poyson , what arts they use to perswade themselves that it is a healthful potion . no doubt , nothing can more gratifie them than to see men sport themselves into their own destruction , and go down so pleasantly to hell : when eternal flames become the first awakeners , and then men begin to be wise , when it is too late to be so : when nothing but insupportable torments can convince them that god was in earnest with them , that he would not alwayes bear the affronts of evil men , and that those who derided the miseries of another life , shall have leisure enough to repent their folly , when their repentance shall only increase their sorrow without hopes of pardon by it . 3. but if there were any present felicity , or any considerable advantage to be gained by this mocking at sin , and undervaluing religion , there would seem to be some kind of pretence , though nothing of true reason for it . yet that which heightens this folly to the highest degree in the last place is , that there can be no imaginable consideration thought on which might look like a plausible temptation to it . the covetous man , when he hath defrauded his neighbour , and used all kinds of arts to compass an estate , hath the fulness of his baggs to answer for him ; and whatever they may do in another world , he is sure they will do much in this . the voluptuous man , hath the strong propensities of his nature , the force of temptation which lyes in the charms of beauty , to excuse his unlawfull pleasures by . the ambitious man , hath the greatness of his mind , the advantage of authority , the examples of those who have been great before him , and the envy of those who condemn him , to plead for the heights he aims at . but what is it which the person who despises religion , and laughs at every thing that is serious , proposes to himself as the reason of what he does ? but alas ! this were to suppose him to be much more serious than he is , if he did propound any thing to himself as the ground of his actions . but it may be a great kindness to others , though none to himself ; i cannot imagine any , unless it may be , to make them thankfull they are not arrived to that height of folly ; or out of perfect good nature , least they should take him to be wiser than he is . the psalmists fool despises him as much as he does religion : for he only saith it in his heart there is no god ; but this though he dares not think there is none , yet shews him not near so much outward respect & reverence as the other does . every the atheist himself thinks him a fool , & the greatest of all other , who believes a god , and yet affronts him and trifles with him . and although the atheist's folly be unaccountable , in resisting the clearest evidence of reason , yet so far he is to be commended for what he sayes , that if there be such a thing as religion men ought to be serious in it . so that of all hands the scoffer at religion is looked on as one forsaken of that little reason , which might serve to uphold a slender reputation of being above the beasts that perish : nay , therein his condition is worse than theirs , that as they understand not religion , they shall never be punished for despising it : which such a person can never secure himself from , considering the power , the justice , the severity of that god , whom he hath so highly provoked . god grant , that the apprehension of this danger may make us so serious in the profession and practice of our religion , that we may not by slighting that , and mocking at sin , provoke him to laugh at our calamities , and mock when our fear comes ; but that by beholding the sincerity of our repentance , and the heartiness of our devotion to him , he may turn his anger away from us , and rejoyce over us to do us good . finis . notes, typically marginal, from the original text notes for div a61603-e120 1 kings 4. 29 , 30 , 31. 1 joh. 4. 4. tit. 2. 12 ▪ gal. 6. 7. eph. 5. 6. the great and sole troubler of the times represented in a mapp of miserie, or, a glimpse of the heart of man which is the fountain from whence all misery flows, and the source into which it runs back. drawn with a dark pencill, by a dark hand, in the midst of darkness. penington, isaac, 1616-1679. this text is an enriched version of the tcp digital transcription a54037 of text r33048 in the english short title catalog (wing p1170). 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. 48 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a54037 wing p1170 estc r33048 12852031 ocm 12852031 94551 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. a54037) transcribed from: (early english books online ; image set 94551) images scanned from microfilm: (early english books, 1641-1700 ; 1038:33) the great and sole troubler of the times represented in a mapp of miserie, or, a glimpse of the heart of man which is the fountain from whence all misery flows, and the source into which it runs back. drawn with a dark pencill, by a dark hand, in the midst of darkness. penington, isaac, 1616-1679. 31 p. printed for j.m. for giles calvert, and are to be sold at his shop ..., london : 1649. running title: a map of misery. "to the reader" signed: isaac penington. attributed by wing to isaac penington. reproduction of original in the cambridge university library. eng sin -early works to 1800. great britain -religion -17th century. a54037 r33048 (wing p1170). civilwar no the great and sole troubler of the times represented in a mapp of miserie: or a glimps of the heart of man, which is the fountain from whenc penington, isaac 1649 9780 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2005-03 emma (leeson) huber sampled and proofread 2005-03 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the great and sole troubler of the times represented in a mapp of miserie : or a glimps of the heart of man , which is the fountain from whence all misery flows , and the source into which it runs back . drawn with a dark pencill , by a dark hand , in the midst of darkness . lord , what is man ? thou searchest the heart , thou tryest the reines ; no man knows himself , thou knowest every man . lord , what is man ! london , printed by i. m. for giles calvert , and are to be sold at his shop at the sign of the black spread-eagle , at the west end of pauls . 1649. to the reader . reader , behold ( if thou be'st able to bear the sight ) a few specks of thine own black dark self , some broken fragments of that filthiness which every man thinks he is free from , and yet the heart of every man is ful of . who is there that looks not on the more hideous part of evil , at least , as at a distance from himself ? little does man think , while he cries out against it , and seems very zealous to have it purged out of the whol world ( if it were possible ) that it lodgeth so close in his own bosome , that he doth not , nay cannot discern it there . i the lord search the heart , and try the reins , but no man knows what is in his heart , or in his reins . abundance of wickedness hath broken forth in these few years , and every eye sees it in the spreading , in the budding forth of it , but who sees it in the root ? it appears in the kings party , in the parliaments party , in the armies party ; among the episcopal sort , presbyterians , independents , &c. all these see it plainly enough in one another , and strengthen themselves in accusations against one another ; but who suspects it at home ? who imagines , while he cries out against pride , covetousness , cruelty , treason , heresie , blasphemy , &c. that he himself is the spring whence these issue , and where they would live and flourish , if all the outward appearances of them were cut off ? what moses once said to the people of israel neer the time of his death , that they had seen great works & wonders of god , both in egypt and in the wilderness , yet god had not given them an heart to perceive , nor eyes to see , nor ears to hear , unto that very day , deut. 29. 3 , 4. the same may be applied to me , and every man , in the sence in hand . we have seen great and strange breakings forth of wickedness ; man hath been stripped almost naked , turned inside out ; this have we all seen , but we have not seen our selves in this sight ; our own nakedness is not understood by us : it is the kings party that is so unjust , so prophane , so tyrannical , so cruel , so self-ish , not the parliaments : 't is the parliaments party , not the armies : 't is the armies , not the levellers : so in religion , 't is the episcopal party that is so loose , so formal , so oppressive in matters of religion , not the presbyterians : 't is the presbyterians , not the independents ; or if some of all these , yet not i , not such as are of my stamp , of my practise . ah subtle , whorish self ! who can finde thee in thy cuning shifts , who canst lodg wickednes so secretly in thy heart , that thou thy self knowest it not to be there ? well , shall i tell thee what i think ? surely condemnation is written in every mans forehead : every man , in finding fault with others , pronounceth judgment against himself dayly . when thy heart shall be opened by the searcher of it , and the quintessence of that discovered to be in thee , whereof thou hast condemned but some extracts in others , what wilt thou be able to plead why that judgment should not pass upon thee , that thou hast passed upon others . doubtless thou must be forced to confess , that how unrighteous soever thy judgment hath been concerning others , ( as most of our judgments passed upon others are , though we think otherwise , ) yet the judgment of god , concerning thee , is just : and it is a righteous thing , that thou thy self shouldst undergo that sentence , which thou thy self hast pronounced against others , in a case far short of thine , especially seeing thy saviour ( who can be thy onely hope of reserve ) bids thee expect it ; for he positively told his disciples , that with what judgment they did judg they should be judged , mat. 7. 2. thou hast here presented to thee a little taste of a parcel of thy self , how thou wilt rellish it , i know not : thou mayst think thy self injured because it is layd somewhat close to thee , without such limitations and exceptions as thou mightest have crept out at . well , be it so , but know withall , that when thou comest to be searched by the candle of the lord , thou must be forced to own these yet farther , and perhaps far more deeper , and greater abominations then these . however take this as kindly as thou canst from him , who waits , in some measure , as he is enabled , for the destruction of this whorish self , both in himself and in thee . who then shall become entirely thine . isaac penington . the great and sole trovbler of the times represented in a map of misery , &c. from jeremiah 17. ver. 9 , 10. the heart is deceitful above all things , and desperately wicked , who can know it ? i the lord search the heart , i try the reins . here are four eminent things affirmed concerning the heart of man . 1. the extream deceitfulness of it , the heart is deceitfull above all things . there are abundance of deceits in the world , deceits in every art , in every trade , in every motion , in every appearance , in all the objects of sense , reason , religion ; but nothing like the heart of man for subtilty , for secrecy , for depth of deceit . there is deceitfulness , almost in all things , that presently cozens a superficial eye . all things are painted , and he that looks but upon the paint in things , and imagines , because he can see and acknowledg the paint , that he sees and knows the thing , is deceived in all things . but in some things there is a thicker paint , they are more throughly guilt , they are so curiously wrought , so like the thing they represent , that it will require a very narrow piercing eye to look through them into the substance it self . some things have yet a deeper dye , that 't is almost impossible to discern them . there are such cheats and cheaters abroad in the world in all sorts of things , in all sorts of objects ; in the objects of sense , in the objects of reason , in the objects of religion , that it is almost if not altogether impossible for any man to escape delusion , who meets with an accurate cheat , in the hand of an accurate cheater . but all these are nothing to the heart of a man , the heart of a man far surpasses all these , it is deceitfull above all things , it hath far more curious deceits , and it is far more exact at the art of deceiving then any thing else can be . it has deceits and skill to cozen it self with : it can seem to hate sin , and make it self beleeve it doth hate sin ; all manner of sin , it s own beloved sin , its inmost sins most , and yet all this while hugg , cherish , imbrace , enjoy them ; unseen , unknown to it self : it can kisse sin and suck the sweetness of sin , even in those very prayers it seems to put up against sin , and of that very sin which it seems in its own spirit to be most fearfull of , and most bent against . it can feed sin with that stroke which it seems to give to it , to mortifie and stab it . it can seem to be zealous for god , for the advancement of his glory , for the good of man in generall , and more particularly for the people of god , big with motions and designes this way , and in the mean time hate god his glory , yea , hate man and the people of god , and in those very designes and motions , endeavour the throwing of them all down ; and all this so unknown to it self , that it would think , you did it the greatest injurie in the world to conceive so of it ; nay , it should be injurious to it self , if it should suspect any such thing concerning it self . here is a deceiver indeed , other deceivers cosen others , and they are very exact in deceit that can cosen all others , but the heart can cosen it self at any time , or in any thing it pleases , and so cosen it self too , that it is impossible to suspect deceit in that thing wherein it cosens it self . the heart is indeed deceitfull above all things . 2. the extream wickednesse of it , and desperatly wicked , it is as wicked as it is deceitfull , as filthy within , as finely painted without . it is not for nothing that it hath this large cloak of sin , but it has within proportionable wickednesse to cover with it . there is a fountaine , a sea , an ocean of wickedness , and of the worst kind , the intensest kind , desperate wickedness . the sinne that appeares abroad in the world , is but some drops , some rivolets of that that is in the heart ; nay , it is hardly of the same kind . the evill that appeares in the world , it is modest , rationall , lovely in comparison of that which is in the heart ; that , there is a more mad , a more desperate kind of wickednesse ; that uncleanness , that pride , that cruelty , that enmity , that rebellion against god , that blasphemy that makes such a noise in the world ; alas , it is a poore peece of wickednesse to that which is in thine and my heart . if our hearts were opened and compared with such outward actings of those persons we now think very abominable , alas , they would be saints in respect of us , the sight of such a depth of desperate wickednesse would swallow up a little shallow breakings forth of it . 3. the vniversall ignorance of man concerning his heart ; nay , the impossibility of any ones knowing it . who can know it ? such a question according to the common rule of interpretation , is a strong negation , more forcible then if it had been barely thus expressed , no man can know it . who can know it ? every man thinks he knows his heart , charge him with any thing , how confidently will he go to purge himselfe of it , as if he were absolutely certain it were not in him . but his heart deceives him about the knowledge of it self , as well as about other things , for he doth not , he cannot know it . he may take a great deal of pains to search and examin it ; he may have some experience of some evill in it , some guesses at more , but the knowledge of the evill of it he has not . man is not capable of knowing his own heart , it is too bigg for him to comprehend , too vaste , too deep for his shallow brains , to receve the knowledg of . the light of religion may shew him much evill in it , and make him sensible that there is much more , but distinctly to shew it him , all the light of religion that i have tasted of , or heard of , cannot attain to . at sometime i have had some astonishing sights of a depth of pride , unbelief , covetousness , hypocrisie , &c. but distinctly to discern , or measure that depth , hath still been too hard for me , when the light was clearest and fullest . and here i am told , t is not my condition alone , but the condition of others also ; yea of all men , who can know it ? 4. the worke that god is continually about in reference to the heart of man , i the lord search the heart , i try the reines . would you know what god is continually doing in the world , why he is searching the heart , and trying the reines . no man can do it , he can , and does . he has a bucket that he can let down into this great deep , and bring up what kind of filth of it he pleases , and poure it forth in the sight of the sun . this is the work god hath alwaies been about-look into the scripture , what is it , but gods discovery of mans heart , a record of gods searching the heart , and trying the reines . it is mans work to hide and cover his heart , & to lay all his loathsomness deep , and remove it as far out of the sight of himself and others , as possibly may be . it is gods work to search out his filth , to fetch it up out of this dark depth , and set it in order before his and others eyes . and what a man may seem most free from , and think himself wholly mortifitified unto , god chuses to draw forth and discover to him and others . drunkenness out of temperate noah , incest out of chaste lot , unbeliefe out of faithfull abraham , rigid sharpnesse out of meek moses , impatience and curses out of patient and blessing job , pride out of newly broken and humbled hezekiah . and i have often found , that what evill i have dis-relished in others , and thought god might justly be meeet with them for , it was soon after opened , and let loose in mine own heart . this deserves serious consideration , for as it is the work god is alwaies about , so he seems now more especially to apply himself to it , he hath gone very far in it , he hath so opened this sink in all sorts of men , in every man , that every man is become abominable , i had almost said , to all but himself , and his own party . i the lord search the heart , i try the reines . my intention at present is only to treat a little concerning the second of these , the desperate wickedness of of mans heart , wherein there may also be a further touch given about the deceitfulness of it too , it being a part of its wickedness , as well as cloak for all the rest . the heart is desperately wicked . this is his testimony of it , who tries and knows it . i might mention other scriptures also which speak to the same purpose , as that in eccles. 9. 3. the heart of the sons of men is full of evill , and madnesse is in their heart while they live . he speaks not concerning one mans heart , but generally concerning every mans , the heart of the sons of men , and couples evill and them altogether : nor doth he speak restrainedly concerning some kind of evill , but indefinitely taking in all manner of evill ; there is nothing that is called evill , but is to be found in the heart of man . neither is there onely a spice or tang of some kind , nay of every kinde of evill , but every mans heart is full of all manner of evill . the heart is a very vast thing , but as vast as it is , it is full , and that of evill , has as much evill in it , as it can hold . and madness is in their heart while they live . madness is the greatest distemper that can befall man , it quite unmans the man , takes away his reason , or rather poysons it , that it becomes no way profitable to him , but a strong engine to entangle him ; and the greater and stronger his reason is , the more is he bound in the fetters of his distemper , and the less able to help himself . there are three known properties of madness , of mad men . misehievousness , especially to themselves , they care not how they cut and would themselves . insensibleness , they feel not the smart of blows . and wilfulness , there is no perswading of them to any thing , least of all to any thing that is good for themselves . this is the true picture , the resemblance of every man ; he is mad , what others appear to him to be in a shadow , he himself is in truth , a mad man , a man destitute of his true reason , that which is left , is no more profitable to him , then that is in him , whom he calls the mad man . he hath all the properties of madness , he is mischievous to himself , cuts , flashes , wounds his soul unmercifully . he is insensible , insensible of the wounds he gives himself , insensible of the afflictions god lays upon him . he is wilful , there 's no perswading him to any thing , but what agrees with his madness ; you cannot displease him more then to offer him physick , nor torment him more then force him to take it . and when god doth force any upon him , and cause it to work , how doth he roar and cry out , as if the healing of his madness were the loss of his happiness ? nor doth this madness lie in some of his motions , but in his heart , where it keeps possession all the days of his life . and madness is in their heart while they live , while man lives , while man hath an heart of his own , this madness lies in it when he dyes , and has a new heart given him , that heart is free from it . so that well known place , mat. 15. 19. out of the heart proceeds evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies . what a bundle of wickedness is here that proceeds out of the heart , and therefore has its place and residence in the heart . to illustrate this further , i shall instance in some of the more common sort of wickednesses , which lodg in the heart , and contribute somewhat towards the filling of it , as particularly in these , pride , covetousness , envy , unrighteousness , enmity , cruelty , unbelief , hypocrisie . i. pride : pride is a desperate evil , it puts every thing out of its place , thrusts down what is excellent , lifts up what is base and vile , sets all things in a combustion and contention . what is the reason there is so much trouble and disorder every where , but because there is so much pride , which is still begetting , heightning and nourishing them . now the heart of man abounds with this desperate pride . pride chiefly acts and discovers it self in three things , in high conceits of self , in great desires , and vehement endeavors to exalt and set up self , and all these are in every man ; there is no man ( though perhaps most think otherwise concerning themselves ) free from such conceits , from such desires , from such endeavors . 1. every man is highly conceited of himself , of what he is , of what he does , of what he deserves . there is none so uncomely , but they are lovely in their own eyes ; none so foolish , but they think themselves wise ; every man admires his own parts , his own abilities , his own gifts ; every christian , so far as he is a man , his own graces ; and he is not set high enough thinks himself ; he is qualified for higher employments , in chruch , in common-weal , then he is put to . then for his actions , how highly does he think of them also ? what ever he does is well done . seldom does a man do anything so ill , that he does not justifie himself in , in some respect or other . is he angry ? he has just cause . does he any wrong ? he was justly provoked , it was not injury , but that which the party deserved . his good actions are exceeding good , his bad he was drawn to , incited to , tempted to they did not flow from himself ; he hath still somewhat before him , to make himself and his own actions lovely to him , and to take off that unloveliness which any else may fasten upon them . lastly , for his desires , he values them too according to the rate he sets upon himself , and upon his actions : he thinks he deserves highly of men , of christians , for all he does for them , and among them , he is never prized by any according to his worth , his friends do not value him enough , church , common-weal , where ever his service is , it is not sufficiently esteemed or rewarded . these are the thoughts that lie hid in every mans heart concerning himself , and at sometimes break forth so into his view , that he must needs shut his eyes , or acknowledg them . 2. man has great desires to set up himself ; 't is almost , if not altogether , the sole of his desires , to please himself , to have every thing subject to himself ; to be esteemed , honored and made use of himself , to have his abilities employed , commended , rewarded ; this is the very heart of the man , this is that every man pants after , and would fain possess . 3. he uses great endeavors too to attain this ; he will run through all difficulties , use all diligence , venture all hazards and dangers to satisfie himself , to please himself . what cost will a man be at to set up his own will ? how many contentions are dangerously begun and chargeably maintained , meerly to humour a mans own will ? when reason , judgment , nay , sense of smart says , let them fall ; no , says will , i will rather loose all first , and this alone many times continues them . what pains will a man take to maintain his own wisdom ? he will rather lay his folly open by multitudes of vain excuses , then suffer a blemish of indiscretion to lie upon him . how eagerly does he maintain the excellency of that which he commends , the worthlesness of that which he dispraises ? this is that every man strives for , to have his will the rule , his wisdom the counsellor ; if any thing be amiss , he would have had it otherwise ; if anything prove amiss , it was because his advice was not followed . all a mans thoughts , reasonings , discourses , beating of his brains ( were he able to see it ) tend this way , either directly to advance somewhat that hath reference to self , or secretly to undermine somewhat that stands in the way of the advancement of self-profit , pleasure , honor , either outward or inward , which draw all men after them , what are they , but severall waies of advancing self more sutably to its temper ? this is the first of those evils proposed to be instanced in , which hath its seat in the heart of man , pride . ii. the second is covetousnesse . as man onely would set up himself , so he would onely enjoy all himself . he would ' dwell alone ; he would be as god is , alone , and none besides him : he would have all to himself ; he is never satisfied , while there is any thing to be had . his eye is never satisfied with seeing , nor his eare with hearing , nor his heart with enjoying . every thing in man immeasurably covets , oh what a depth then is there in his heart that feeds all these . we look upon raking and scraping a little silver and gold together , as the chief part of covetousness ; alas ! that is but one branch of it , and but a poore petty one neither , in respect of what is in , and if occasion serve , can arise out of his heart . iii. envy . this is a desperate evill too ; it did david much hurt , his feet had almost slipped , psal. 73. v. 1. how ? while he envied at the foolish , vers. 3. man envies at good that falls besides himself , at others being lift up , at the thriving of others , either in outwards or spirituals . as he would be all , and have all , so he envies both at god and men that are above him . iv. unrighteousness . man is unjust in all his actions , in all the courses he takes to lift up himself , to attain the enjoyment of things himself . he is unrighteous towards god and men in his dealings with them , in his interpretations of his own , and their actions . he judgeth favourably of himself , but severely of them . there is no man almost that has to doe with him , acts well towards him ; he acts well towards all others . nay , for god himself , it is he that is too blame : he acts well towards god , but god acts not kindly towards him . he fasts , he prayes , he beleeves , he waits ; but god does not blesse him enough , either in outwards , or spirituals . he is forward enough in praying , in fasting ; but god is not forward enough in taking notice thereof . wherefore have we fasted ? &c. the waies of the lord are not equall . v. enmity . man hates everything but himself . he hates man , he hates god . the haters of god , it is a scripture phrase , and it is that which is the temper of man , it might be used for one of the most proper descriptions of him . would you know what man is ? why , this he is , one that hates god , and all thoughts of reconciliation and union with him . and so he hates man too , hatefull , and hating one another , even persons tyed together by the greatest bonds of wickednesse ( where likeness might breed love ) yet hate one another . ah! doe not shift this from your selves to others , but know , when yee heare of any wickedness in the heart of any man , it is but the heart of every man drawn out . ther is hatred to god , and hatred to man in us all . see it drawn out of any heart , and yee may be sure it is in evey heart : and the reason , why men cannot beleeve it is in them , is because there was never occasion to draw it out forcibly and undeniably from them . object . but this is evidently otherwise , will some be ready to reply . doth not man naturally love his kindred and friends , it is onely his enemies that he hates . answ. the answer is as ready . man onely loves himself : and so much as is of self in any thing , so much he loves . the reference that is to self in any thing , he loves : therefore he loves his kindred , because they are a part of self , they are but self a little multiplied , and removed . and thus he loves god , let him look upon him as a preserver of himself , as a saviour of himself , as one that is good and kind to him : but this is not the love of god , but self-love . in this sence a man may be said to love most things , for most things have some reference to him , and that reference he loves ; but this is not the true love of any thing , but the love of self in that thing . this is not a pure , but an adulterous love , and the flowings forth of it in every kinde , and in every step , are unchaste . vi . cruelty . man is very cruell indeed , nothing but cruelty . mercy is gods ; and when man seems to shew mercy , it is gods acting in him , though he know it not , it is the bowels of god , streaming forth from god through him as the pipe : but man himself is cruell , cruell to the creatures , a very tyrant over them . cruell to men , homo homini lupus , hence he is resembled to , and called in scripture by the name of such creatures as are most ravenous , as a lion , beare , leopard , woolf , &c. cruell to god , he would kill all the discoveries of god in himself , in others , in heaven , in earth , and put out his very being too , if he could . this is much shut up within man , by him who bounds all things , and most of all the heart of man , but let him but once let it loose , and anger and fear enough in man excite and draw it out , then it will soon appear somewhat like it self . vii . unbelief , distrust of god . man , there 's no faith towards god in him ; he cannot , he will not trust god , but himself , and creatures like himself he will trust , nay cannot , forbear trusting , how often soever he be deceived and wounded thereby . the jews , gods own people , could never be drawn to trust god , but the helps and means themselves sought out , though they proved continually broken reeds to them . all the experiences they had of god , all the miracles he did for them , all the miseries they felt by declining him in their distresses , and running to other shifts , could never bring them to trust god , but still every fresh occasion draws forth unbelief in them , and murmuring from them . perhaps some beleevers may be apt to complaine , that here wants distinction all along , and may have such distinctions in their minds , whereby they can throw off all this from themselves , and lay it at the doores of unregenerate and unbeleeving mens hearts . to such i shall say onely this , oh sirs , take heed , left when you heart come to be ripped up , and the depths therein laid open , they prove so vaste , as to confound and swallow up that distinction , which now appeares so great and clear in your eyes . viii . the last evill that i now shall mention , is hypocrisie . the heart is very deceitfull , cozens men , cozens it self , assaies to cozen god . be not deceived , god is not mocked . there is that in the heart of man , that will attempt to mock and deceive god . though all these forementioned evills are in man , yet there is no perswading him , any one of them is in him , at least in any such degree , as is spoken of , so deeply doth his heart deceive him . for pride . he is not so lift up in his spirit as was expressed . he has not any high conceits of himself , or of his own parts , or abilities , or graces ; he sees others go beyond him : and he has no such desires in him to be exalted ; nay , he would not be to high , nor does he use endeavours that way , he takes no pains at all to lift up himself , or to have himself exalted . for covetousness : it is far from him too , he does not rake and scrape as he sees many others do , but he is very well contented with what he has . is it not a strange thing , yet very common ? the most wretchedly covetous persons can see and cry out against covetousness in others , but they themselves seem to themselves free of it , and all that they do in this kind is no more then they ought , or at least are warranted to do . for envy ; he envies no man , perhaps he will confess he wishes it were somewhat better with himself , but yet he is not offended or grieved at the prosperity of any other . so for unrighteousness ; he is far from that , he will rather wrong himself , then any one else . and for enmity ; he bears ill will to none , forgives all the world with all his heart . as touching cruelty ; god forbid he should be so wicked as to be cruel to any . is thy servant a dog ? said hazael , when the prophet told him weeping , what cruelty he would exercise in ripping up women with child , &c. he could not harbor a thought of any such barbarism lying within him . unbelief likewise ; which uses to discover it self , both in a mans spirit , withdrawing from a naked depending on god , and in running to other things for support and relief , is exceedingly hid in the heart from the man , so that he cannot see or acknowledg it , unless in the lump , ( which the heart in a secret craft may do , to hide the branches of it the more securely . ) there is a notable example concerning the deceit of the heart about the unbelief of it , in the coherence of this verse with the former . the prophet had pronounced a curse from the lord upon the unbeleeving heart , verse 5. thus saith the lord , cursed is the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the lord . and had also proclaimed the beleever blessed , vers. 7. 8. blessed is the man that trusteth in the lord , and whose hope the lord is , for he shall be as a tree planted by the waters , &c. what now would this people say to him , who were always running to other means , and departing from the lord , but yet could never be convinced thereof ? why surely they would presently be blessing themselves ; they would look upon the gentiles , ( who did not know god , nor trust god ) as the persons to whom this curse did belong , but as for themselves , they were heirs of this blessing : their hearts could witness within them , that their trust was not in men ; indeed they did address themselves to men sometimes for help as means under god , so they might make use of the egyptians or assyrians in such a sense , but they did not trust them , their only trust was in god . ah , says the prophet , the heart is deceitful above all things : little do you know how your hearts cozen you ; you still think , you only use means under god , and your trust is alone in him , whereas in truth your heart departs from him , you dare not , you cannot trust him in any distress , looking it in the face , and not shrinking back ; but your heart is raised or dejected , according as the means and helps it hath recourse to , appear unto it . so exceeding deep is the hypocrisie of the heart , that man can never beleeve what is in him , until he see it break forth from him , and long may it break forth from him before he can be drawn to see it ; very palpable must that evil be , which mans heart cannot at least in some measure shift off from it self . thus thou hast had a little glimmering of the grosser part of thy self , which self is the strange woman that flattereth thee with her lips , alluring thee from the chaste and pure embraces of thy first love into her unclean bed : but should i track her in her more refined footsteps and motions , in her several dresses , attires , ornaments , paintings , & shew thee her covered here with a sweet meek disposition , with modesty , wth learning , with a natural nobleness of spirit , with all the excellencies of nature , covered there with all the excellencies of religion , crept into every form of holiness that is visible in the world , into all duties , into all graces , into all spiritual motions , into fasting , prayer , beleeving , waiting , love , joy , peace , sorrow for sin , humility , patience , &c. what wouldst thou say ? what wouldst thou think ? how wouldst thou stand amazed . and yet is she not now thus laid open to the sight of every observing eye , and espied under all these by them that watch her ? she was clothed with civility , with morality , with generosity , adorned with the choicest flowers of nature , learning , art , in the kings party , so finely guilded and painted with nobleness and bravery , that her worth seemed to be real and truly excellent : but how base did selfbreak forth , and appear under all these , and put off these at pleasure ? what base unworthy actings , unbeseeming men of honor or ingenuity , did self put those noble spirits upon ? she was clothed with religion , the reformation thereof , and regaining of just rights and liberties , and setting up a perfect administration of righteousness in the parliaments party ; a brave attire , very lovely apparel : but did not self too apparently lie underneath it ? did not this appear to be the dress of self , which she made use of , and threw off at pleasure ? she was clothed with several of the highest and most beautiful forms of religion in the army , with a flaming zeal of setting open the fountain , and all the channels of righteousness , possessing every man with a present enjoyment of those rights and liberties which others had under pretence of preserving , defrauded them of . sure here is integrity , here is the naked glory of god , and good of the nation springing up : who would think to find self lie lurking close here too ? nay , it is commonly reported , that this harlot is crept into churches , ordinances , religious exercises ; into fastings , prayers , preachings , morning exercises , where self-advancement , self-interests , self-ends , self-designs smell so strong , that they are offensive to all , but such as are engaged in them . blush oh heavens , and be astonished oh earth , how are ye both stripped ! there 's no vertue nor strength left in either of you . natural excellencies have now no power to keep self under in the earth among men , but there she gets up , and will be mistress . neither have spiritual excellencies any power to keep her under among christians , but there she lifts her self up as a queen also . what christ saith is to little purpose , what self saith is become now the law to christians . if she sow the seeds of enmity and division among them , it must grow , and the seed of love which christ sows must be nipped . though christ say , this is my commandment , that ye love one another , as i have loved you ; yet if self say , this is my commandment , that ye hare one another , that ye stir up hatred against one another ; that though other men would agree and be at peace , yet ye lay about you , and keep up war and bloodshed for your own ends and interests ; while self is mistress it must be so , her law must stand . but i find my spirit growing weary of this subject , ( there is another part that i would fain be vievving of , and digging into , and i am apt to groan out ; oh that this were shut , and that opened , or rather that this were burnt , and consumed , and that fourbished and brightened , ) i shall therefore only propose some few considerations by way of consequence from the premises , and so conclude . the heart is desperately wicked . then 1. see what all is , and must needs be , that flows from the man ; from such a bitter fountain what can proceed , but it must be bitter ? if the root be so bad , all the branches and fruit must needs be nought . all the thoughts , words and actions of man , what are they ? surely as they come from his heart , so they cannot but be like his heart , polluted , unclean , filthy , noisom , offensive to every pure eye , to every pure taste , to every pure nostril . he that hath a pure eye , a pure pallate , a pure nostril , cannot endure the sight , the relish , the scent of any thing of man . and this is the judgment that god , who knows what they are , passes concerning them , concerning all that flows from man , all his thoughts , all his words , all his actions . he passes this judgment upon his thoughts , gen. 6. 5. and god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart was only evil continually . what ever man thinks of , his thought is evil : if he think concerning god or man , or himself ; if he think to please himself , if he think to cross himself , to deny himself , to worship god , to please god , to subject himself to the will of god , yet if this flows from the man , it must needs be evil , the root being so corrupt . the purity of the object , and the seeming integrity of the action , cannot take off the impurity which goes from the heart into every motion and thought of it . there are some kind of thoughts , malicious thoughts , cruel thoughts , passionate thoughts , covetous thoughts , unclean thoughts , such as these man will easily yield to be evil ; but that his holy thoughts , his religious thoughts , his meditations on god , his goodness , his providence , his thoughts of reformation , of suppressing evil in others , and searching and purging it out of his own heart also , that these should be evil , what man does or can suspect ? yet this sentence god passes on all his thoughts : nay , though he do not go so far as a thought , if he do but imagine in any kind , the very forming of a thought in him , the very first motion of a desire before it , and the object can meet , this is evil ; the least , the weakest motion of the heart has strength enough of evil in it : and this is not only in some imagination , when his heart is framing some notorious wicked thing , but in every imagination , what ever thought his heart is framing ; the heart is evil , and the thought is evil , and the passage between the heart & thought is evil . and it is only evil ; it is not mixed with evil , but it is all evil , nothing but evil ; it has not only a tincture of evil going along with it , a savour of corruption sticking to it , but it is all corrupt . nor is it only thus sometimes , or now and then , but continually ; all the time of man , in all the several shapes and changes he appears in of civility , morality , religion , shifting out of one into another , still it is thus with him , still of this nature are his thoughts , his imaginations ; day and night , winter and summer , seed time and harvest , his imaginations are not only evil in the night , in the dark time of his ignorance , but in the day , in his brightest time , in the time of his clearest light and knowledg ; they are not only evil in the winter , in time of adversity , while he is under sharp storms of afflictions , under distempers and oppressions of the outward or inward man , but in the summer too , in the time of his prosperity , when he thrives either outwardly , or in his spirit ; they are not only evil in his sad seed time , where he meets with much trouble , temptation and interruption , but in his harvest , when he brings in his crop of peace , joy , rest , comfort . continually , continually , in every state , in every condition , in every change evil , and only evil is every imagination of the thoughts of his heart . his words are evil too , they come from the same root , out of the abundance of the heart the mouth speaks ; they are unclean , for they defile the man , that which comes out of the man defiles the man . so also are his actions , all his actions his very best , his praying , his hearing , his repenting , his beleeving , &c. they are unclean . prov. 25. 27. the sacrifice of the wicked is abomination ; how much more when he bringing it with a wicked mind . the wicked here is the person in whom this evil heart is , we look upon him as wicked , whose life is evil in our eyes , but god looks upon him as wicked , whose heart is evil in his eyes . the sacrifice of this wicked person is his worshipping god , his serving god in the way of his own appointment ; his praying , hearing , meditating , &c. now this is abomination , that which god loaths , his very soul abhors ; that which he himself would loath , if he had but eyes to see into it . how much more when he bringeth it with a wicked mind ? it may be made more loathsom by corrupt ends and desires , gathering into his mind in the performance of it , but however it is loathsom . when he does it with never so pure an intention to honor god , when he fasts and prays meerly to abase his spirit , and lay it low before god , yet then it is loathsom , though much more loathsom , when he does it with a wicked mind , when he fasts and prays intentionally to smite with the fist of wickedness , to set up his own ends and designs , and beat down other parties and interests that stand in the way of it . 2. take notice what a just ground there is , why god should deal sharply with us , why he should chide and fight with any of us , why he should so contend with the man in us . oh there is a desperate root of wickedness in us all ; can you blame him to be at enmity with it ? is it fit the holy and pure god should let such a fountain of unholiness of impurity stand in his sight , and not fight with it , sink it , and subdue it unto himself ? 3. consider what an unfitting thing it is for us to be judging one another , who are all so deeply guilty in that very thing wherein we judg , or can judg any other . therefore thou art inexcusable , o man , whosoever thou art that judgest ; for wherein thou judgest another , thou condemnest thy self , for thou that judgest dost the same things , rom. 2. 1. there is the root in thee of the same wicked action thou judgest another for , there wants only somewhat to exhaust the corrupt juyce therof into thy sight ; but in the sight of god , who judges by the heart , thou art as a deep in that wickedness as he , and thou by judging his wicked action , condemnest thine own wicked heart which is full of it ; nay , thou hast done it in the eye of god , who reckons that done which the heart would do , and perhaps thou hast brought it forth into act too in an higher kind , then he whom thou judgest hath done , though thou seest it not , and so canst not be sensible of it . what canst thou acquit thy self of , that thou judgest another for ? wilt thou judg another for adultery ? thou hast it in thine heart , and hast acted a worse adultery , hast forsaken the bed of thy unblemished husband indeed . wilt thou judg another for murder ? ( i speak not concerning judicial proceedings in courts of justice , where magistrates as they are entrusted with a work beyond man , so they are enstated in a degree above man , i have said , ye are gods ; yet therein they fall short too , because they are but men at bottom , and so at best can judg but according to the sight of the eye , and hearing of the ear , which is opposed to righteous judgment , isai. 11. 3 , 4. ) i say , wilt thou judg another for murder ? thou hast that cruelty in thee that would commit it , yea , and hast killed the lord of life . wilt thou condemn antichrist ? thou hast the man of sin in thee , whereof that which thou callest antichrist is , as it were , but a figure . wilt thou judg another for fleshly principles , and fleshly actings ? alas ! how many fleshly principles prevail in thee ? how many fleshly actings issue out from thee , perhaps in an higher kind and degree of spiritual wickedness , then the party whom thou judgest is capable of . god has still given several outward representations in the several ages of the world , of the wickedness of mans inward parts , to point him thereby as with the finger , to the sight , knowledg and detestation of himself ; but this hath still been the subtle course of the deceitful heart of man , to cry out aloud against evil in those outward dresses , and the mean while to nourish the substance of it within . and still as persons grow in light and knowledg , and so come to discern the more secret and spiritual dresses of it , they are ready to give themselves scope to condemn it in such or such a dress , ( wherein now they full well know it , ) not seeing what more spiritual shape the same thing has put on in them , under which it hides it self , and acts more powerfully , then it did in those lower shapes and dresses whereby it deluded them before . if we did but know our selves , we should not dare to be judging one another ; but it is this same looking on evil as at a distance from us , as anothers , not our own that makes us so severe towards others . 4. it shews the reason of all that wickedness , that enmity , pride , cruelty , &c. that now breaks forth in the world , and abounds every where ; what is the matter ? how comes this to pass ? why god is ripping up the heart of man , opening the heart of man , and so that which is in it gushes out and appears . god is stirring the sink , and that makes it send forth that noisom savour that offends every nostril . 5. it may be unto us a ground to qualifie our spirits , and make them willing to enter into gods furnace , and quietly to endure the force of that fire which he in wisdom sees needful to purge out this wickedness , and purifie the heart by . what sober spirit that has the real sence of such pollution in him , would not loath himself , desire to be delivered from himself , and be willing to have the fire kindled , and so burn upon him , ( though it did scortch and pain him unsufferably , ) as to consume and devour this filth . never willhe wonder at the sharpness of god , who is sencible of the desperate evil of his own heart : never can he be weary of the refiners fire , who is weary enough of his own corrupt heart . 't is because we know not our own hearts , that we think god might cure us with less launcing . when we come to know our selves , nothing will be more burdensom to us then ourselves , and nothing will be more welcom then that sword which is sharp enough , and that hand which comes resolutely enough , and strikes home enough , to let out the very life of our hearts , which when once done will make us happy . finis . mortalities meditation: or, a description of sinne vvith a definition and plaine setting forth of mans three chiefest and greatest enemies; to wit, the world, the flesh, and the diuell. written by william hall. hall, william, fl. 1624. 1624 approx. 73 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a02593 stc 12720 estc s106137 99841862 99841862 6477 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. a02593) transcribed from: (early english books online ; image set 6477) images scanned from microfilm: (early english books, 1475-1640 ; 961:1) mortalities meditation: or, a description of sinne vvith a definition and plaine setting forth of mans three chiefest and greatest enemies; to wit, the world, the flesh, and the diuell. written by william hall. hall, william, fl. 1624. [44] p. by aug. mathewes, for beniamin fisher, and are to be sold at his shop in pater-noster row, at the signe of the talbot, imprinted at london : 1624. in verse. signatures: a-e⁴ f² . reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -poetry -early works to 1800. sin -early works to 1800. 2008-04 tcp assigned for keying and markup 2008-06 spi global keyed and coded from proquest page images 2008-07 john pas sampled and proofread 2008-07 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion mortalities meditation : or , a description of sinne . with a definition and plaine setting forth of mans three chiefest and greatest enemies ; to wit , the world , the flesh , and the divell . written by william hall . gutta cadent lapides , non vi sed saepe cadendo : sic homo fit doctus , non vi sed saepe studendo . in english thus : by often falling , not by force doe raine the stones make soft , so man 's made learned not by force , but it s by studying oft . nemo sine crimine viuit . imprinted at london , by aug. mathewes , for beniamin fisher , and are to be sold at his shop in pater-noster row , at the signe of the talbot . 1624 to that covrteovs gentleman , and my much respected friend m. iohn lovve , iunior , esquire ; william hall humbly dedicates the buds and blossomes of these is first fruits , wishing all honour during this life , and after death life eternall . i haue presum'd to dedicate this booke to you ; on which if you 'l vouchsafe to looke , and if you please kindly to accept it , and from all slanderous tongues to protect it ; then at your feet i prostrate my burden , if you accept it i haue my guerdon : in loues vnlimited and lawles band , i vnto you so farre obliged stand , that if i should the age of nestor liue , i satisfaction to you should not giue , for vndeserued kindnesses receiuing , which makes me thankful whilst i 'ue life & breathing : for trusty friends are scarce to be gotten , hard to be kept , but nere to be forgotten : amities chiefe breach is ingratitude ; but vnto that i 'le not be seruitude ; and in requitall of the loue i owe , my weake inuention on you i le bestow : some litterate pamphlet better you befits ; then the inuention of my shallow wits . yet kind sir read them , although rude they be , iudge with iudicious eyes and you shall see my vntun'd verse ; but yet my muse is free , and so vnto the end she meanes to be : i 'le not insinuate , flatter , lie nor faine , my wit in paper ca'nt your worth explaine ; still striue with vertue for to be superiour , deiect and throw downe vice as your inferiour : goe on in vertue as you haue begun ; that godly race vnto the end out-run , then shall you be belou'd of all good men ; here stayes my muse , and here shall rest my pen. your worships to command in what he may . william hall . to the courteous and vncourteous readers . readers , reade iudge , and then say what you will , all 's one to me whether it bee good or ill : if you speake well , for that i am your debtor , and i● this be not well , i would 't were better : but if you speake ill of it , all is one , to cry you mercy , i le ne're make my mone , for ill mens tongues they say no slanders are , therefore say what you will and doe not spare . i must confesse my muse is young and tender , and this is all he scuse that i can render , this is the first time shee did euer write ; therefore with currish words doe not her bite . lest in her budding you doe spoyle her growth , if that you should doe so i should be loth : giue her no ill words with good words her nourish , that shee in time may grow , and bud , and flourish . yours , as you are his : will : hall . the avthor to his booke . now farewell booke , trauell the word so wide , hauing no tutor , truths thy only guide : from enuious tongues truth will still defend thee , to good and bad mens iudgements i commend thee . mortalities meditation , or a description of sinne. 1 i that as yet nere tasted one poore drop , of the castalian liquor ; nor as yet did ere mine eyes behold pernassus top : how should my vnderstanding then beget , nay , or begin and frame my pen to write , since i my selfe knows not how to indite . 2 your helpe , oh sacred muses , i must craue , but not the blotting of apolloes p●n , by any meanes i must , nor will not haue , but simply of mine owne inuention then ; and industry some simple worke i le make , since i haue gone thus farre to vndertake . 3 cicero i want thy learned eloquence , and mars thy stout and valiantnes of heart ; and likewise sol thy shining influence , to accommodate me and to take my part . against enuious tongues that seeke to shame me , and belying me oft-times doe defame me . 4 my inke congeales , vnwilling to fulfill , my hand vnsteady , palsie-like doth shake : my memory is dull , and i want skill , for to set forth that which my mind should speake : obliuiousnesse doth so my braines possesse , that what i should , i forget to expresse . 5 of tilts and triumphs my muse shall not sing , ne wars nor wonders wrought within the ayre nor how tamberlaine did baiazet bring , conquered by him in the turkish warre : and carried by him in ●n iron cage , to bee a spectacle vnto that age. 6 nor yet of ancient stories will i write ; nor trauellers that goe beyond the cope , as did parismus , huon and the like ) nor such as sacrifice vnto the pope : hel-hounds they are that denye their maker , the diuels friends , but the lords forsaker . 7 but of a meaner subiect will i treate , that which i know is true i will reueale ; and all the follies of my youth repeate : there 's nothing hidden that i will conceale : and rip the target of my troubled heart , which long haue caus'd my wounded soule to smart . 8 and hauing then laid open to your sight , a mappe of all my foule enormious crimes , committed both by day and eke by night in all places , all seasons , at all times : now i le begin my dolefull song to sing , and hope the same to good effect to bring . 9 but if i faile , i pray spare not to iudge , but passe your censures on me how you will ; i care not though you owe to me a grudge , speake what you will i care not good or ill : now once againe my song i will begin , no song of songs : but it 's a song of sinne. 10 for since the time that i was first conceiu'd within the wombe and entrailes of my mother ; before i was into the world receiu'd sinne was my father , sister , and my brother : being borne in sinne , in sinne i liued still , and vnto pleasure only gaue my will. 11 who vrg'd and prickt me alwaies to goe forward , and follow still the same i had begun ; saying , i was a goodly child and toward ; but yet this pleasure i did seeke to shun : who luld and rockt my senses fast asleepe , which since hath caus'd me many times to weepe : 12 to see that pleasure ouercame me so , for i no reason had it to withstand : but when i saw it was my deadly foe , i would no longer liue at her command : but threw her slauish yoake from off my necke , and then began my follies for to checke . 13 which long time had b●reft me of my sight , that i at no time any good could see ; it kept me vnder in most slauish spight , vntill the lord was mercifull to me , opening my eyes to me the way did showe , that i must walke the gospell for to know . 14 then i began the english tongue to learne , my vowels and my letters for to spell ; and in mine yeares i somewhat could discerne , how latin writers english doe excell : who can compare with horace , virgil , and homer , which hath all vnder his command . 15 in which mine yeares i many sinnes committed , through ignorance against my soueraigne lord , all those i hope through christ are cleane remitted , as also those were done by my accord : as i to knowledge afterward increased , sinning i sinn'd , from sinning i nere ceased . 16 but still prouokt the lord of hosts to ire , and had no care his statutes to obey ; the stipend due for sinners is hell fire , and those that from their maker runne astray , let them be sure to feele his scourging rod , he is a iust , a wise , and louing god. 17 the death of sinners he doth not desire , but that they would returne and follow grace ; it 's true repentance that he doth require , that they may see his glory face to face : and praise his glorious name with one accord , with singing halleluiah to the lord. 18 my infancie and childhood being past , my youth and manhood posting on with speed , still i my faults and sinnes behind me cast : and would not see them vntill vtmost need compel'd me from this wicked kinde of life , where was continuall wars and deadly strife . 19 betwixt my spirit alwayes ready prest for gods seruice contrary to euill ; and my weake flesh continually opprest , hauing conflicts with the world and diuell : being thus bagirt with foes on euery side , vnto thy mercy seat i come to hide . 20 my sences are inueloped in sinne , the waight whereof into hell would sinke me , when on the wicked life i haue liued in , and hels torments i begin to thinke me : oh how i am perplext with griefe of minde , my troubled conscience can no comfort finde . 21 with dauid now i am enforst to crye , i am a worme of men the very scorne , my helpe on thee o lord doth still relie , and haue done euer since that i was borne : in time of old age off doe me not cast ; nor yet when strength doth faile me at the last . 22 the sabbaths which thou vnto vs dost giue , commanding vs it holy for to keepe , giuen as a signe , or else wee should not liue amongst the flocke of thy elected sheepe : who so defiles thy sabbaths sure shall dye , wert not for mercy lord , euen so should i. 23 for i thy sabbaths often haue prophaned , and spent them vildly to thy abusing ; against thy holy name i haue exclaimed , vnder colour of my faults excusing : i went to church gods holy word to heare , but was exempt from all paternall feare . 24 the subtile serpent , subtiller then the rest , of all the beasts which the lord god did make , hee cunningly doth creepe into my brest , and the good sowne seed away doth take : pleasures of sinne also choake many seeds , which nere sprung vp puld down by vicious weeds . 25 i lookt for sundayes to no other end , but take my pleasure in pastime and play , in doing so i was not my owne friend , the aged counsell i would not obay : but ran at pleasure to drinke and carouse , in some by place , or in some tipling house . 26 i car'd not where if that i liquor had , for to content and please my fianticke braine , i car'd not greatly where 't were good or bad , if so i were in a right roring straine ; a roring straine , yea that 's the terme we vsed , whereby gods day and name was much abused , 27 yet in this sinne i neuer was alone , but had copartners alwayes lesse or more ; for them , and i , and all , i make great mone , and pray that they , nor i doe so no more : who so doth vse it , let him marke me well , it 's both the high-way and the gate to hell. 28 this sinne is odious in iehouahs sight , he doth abhor the person and the crime , vvith th'instrumentall meanes that gaue them light , also the place , the season and the time : yet some doe seeke this sinne for to extenuate , but yet it doth the vsers life abreuiate . 29 vvho hath wo , babling , sorrow , who hath strife , but those that follow wine and drinke their fill ? of wine that 's mixt , ohtis a drunken life , to spend their dayes so wicked and so vile : let them be sure god will strike home at last , though he forbeare his anger is not past . 30 with true repentance lord i come to thee , and hearty sorrowing for my former sinne ; in mercy lord vouchsafe to looke on me , to lead a new life now i will begin : grant me thy grace i beseech thee therefore , my idle wayes i may hate and abhorre . 31 forgiue me lord the sinnes i haue committed , against thee both in word , in deed , and thought , hauing done euill but the good omitted , vvhich in thy sacred scriptures thou hast taught : godly repentance worketh to saluation , vvhereby wee shall be freed from condemnation . 32 forgiue me lord , for mercy now i call , blot out my sinnes , no more them thinke vpon ; before thy mercy seat i prostrate fall , and begge thee bury them in obliuion : mercy good lord , mercy , i mercy craue , hoping throgh christ that thou my soule wilt saue . 33 farewell all sinfull pleasures of my youth , thrice farewell to the exercise i haue vsed : vvhich long hath caus'd me to erre from the truth , both god contemned and his lawes abused : farewell i say ; thrice farewell and adue , too long god knowes i haue been led by you . 34 for twenty yeares and vpward i haue led , a wicked life displeasing vnto god ; on worldly vanities i haue still fed , for which i doe do serue gods scourging rod : except his mercy , his iustice ouercome , i must expect a dismall day of doome . 35 my life was sinfull lord i doe confesse it , spare them o lord that doe their faults confesse ; as it was sinfull now i will redresse it , and from those errors euer will i cease , then mercy on me take , heare my complaint , of a vild sinner make me a glorious saint . 36 being with sinne poluted and defild , which cann't be clensed without christ his bloud ; ( in whose sight i a sinner am most vild ) which was shed for vs all to doe vs good ; yea for vs all which in time doe repent . that we gods future anger may preuent . 37 there is no bondage like to that of sinne , where neither body nor yet minde is free , to slauish seruitude we are kept in , when as our soules bereft of libertie : from that bondage good lord deliuer me , that i may sing continuall praise to thee . 38 my soule from out of prison lord then bring , as dauid prayed in like wise doe i , thy song in a strange land how can i sing , i would bee set at freedome willingly ; freedome each creature gladly doth require , and to be free from sinne is my desire . 39 three enemies we haue with all to fight , which doe incite vs euill to commit , yea they suggest vs all wayes day and night , that the good which we should doe we omit : we commit nothing but that which is euill , these three are , the world , the flesh and diuell . 40 the world inticeth vs to pleasures vaine , that momentary things wee more respect , then that which doe belong heauen to gaine , those things wee altogether doe neglect : we spend our time , or study and our wit , to that which turnes not to our benefit . 41 our greatest care is how to gather wealth , to purchase land , to rise vnto promotion ; at no time wee take care for our soules health , nor to serue god with any good deuotion : that which by vs should chiefly be respected , continually by vs is still neglected . 42 wee striue for honour , follow after pleasure , pauls exhortation seldome we obay , as for decorum we keepe little measure , our chiefe delight 's in pride and going gay : hauing good cloathes that we goe neat and fine , wee take no care how many bodies pine . 43 dauid describeth how vaine man doth wast , and to a shadow hee doth him compare , which is no sooner seene but staight its past , so fraile , so fickle , and so weake we are : we gather wealth which turnes to our annoy , but yet know not who shall it enioy . 44 the lillies of the field , consider how they get their liuing , for they neuer spin ; nor once take paines their bodies for to bowe , at no time they doe any worke begin : yet salomon being a mighty king , such cloathing as this was he could not bring . 45 what are become of those that hoord vp gold , and of their gettings neuer make an end ? still scraping wealth vntill it can't be told , but yet they know not who the same shall spend : vanisht they are and gone downe to the graue , others come vp their riches for to haue . 46 vvho will it spend faster then 't was gotten , vvhen as their meanes doe come into their hand ; those friends that it gaue shall be forgotten , to purchase parrell they will pawne their land : they 'l sell their credit all what ere they haue , but they will haue cloathes to goe neat and braue . 47 the sonne of syrach poynteth at the pride , and vaine excesse of parell in our dayes : decking our selues much good time we let slide , and spend it all to iehouahs dispraise , pride will raigne in some men doe what they can , it 's a sinne hated both of god and man. 48 to boast in rayment is ' gainst god a fault , knowing we are but worm ▪ s meat and dust ; likewise in honour our selues to exalt , neither in strength we ought not put our trust : help vs good tord in trouble and in paine , as for the helpe of man it is but vaine . 49 th' apostle wils vs for to be content , and not for worldly wealth to care and cracke , it is enough if we haue food and rayment , vvhat need wee then for drossie pelfe to rake ? considering as we here this wealth did finde , vvee must depart and leaue it all behind . 50 from the mean'st caitiue to the mightiest king , that euer breath'd , or on the earth did raigne : into this world nothing at first did bring , and sure shall carry nothing forth againe : except a coffin and a winding sheete , tied with two knots , one at the head and feete 51 to many errors the world doth vs leade , which for to follow we are apt you see ; but in the path of vertue we nere tread , we run the race when once the raine's let free , of lustfull youth wee swagger , lye and sweare , and with blasphemous oathes the lord we teare . 52 we ought to tremble when gods name wee heare , and not blaspheme him , nor against him spue : such oathes that stinke before him ( i doe feare , i write no more then what is too to true : ) wee still blaspheme him , and wee forget how at 's name each knee in heauen & earth shall bowe . 53 for foure causes god bestowes on men , riches to vse , as goods vnto them lent , they must leaue all behind but knowes not when , and therefore care not how their time be spent : th'vnthrifty will spend all in prodigality , but the old miser none in hospitality . 54 the first is for the honor of gods name , and propagation of gods holy word , still to continue and preserue the same , that we may praise his name with one accord , and that the splendent light of this cleare sun , may alwayes shine but yet be neuer done . 55 the second vse for which our goods were giuen , is for to spend it for our countries sake ; by our wealth others might be relieuen , with it a freedome or releasment make : we ought to spend our goods , our liues , our blood , in any thing to doe our countries good . 56 is for the good of those by whom we liue , that are in need , necessity , and want ; to them part of our meanes we ought to giue , and to relieue them if their store be scant : yea to strengthen with all our power , and to refresh their bodies euery hower . 57 the last is for the maintenance of those which are our seruants , yea and for vs all ; yea for our selues we may thinke and suppose , and for all others that on him doe call : opening his hand each liuing thing doth fill , with plenteousnesse according to his will. 58 saint john exhorts vs from this worldly loue , and not to loue it nor the things therein , yea , very plainly , he the same doth proue , that whatsoere is of the world is sinne : then of this enemy we must beware , that hee at no time doe our soules insnare . 59 how many diues at this time haue wee , vvhich doe fare most deliciously each day ; in purple and fine linnen wee them see , being brauely clad in robes and rich array : these silke-wormes many lazarus will starue . rather then with their scraps they wil them serue . 60 the second enimie's our fleshly lust , and alwaies fresh assaults with him wee haue , vnto our selues therefore we must not trust , but flye to christ , i●●● hee our soule must saue : who conquered hath the graue , yea death , and hell , all our aduersaries for to expell . 61 each sense and member festered is with sinne , yea and corrupted in iehouas sight : such an infectious time we doe liue in , and this sinne serpent-like doth vs so bite , euen as a scurfe doth ore mans bodie spread , so soule and bodies with sinn's pestered . 62 our bodies to sinne are so linckt and chained , euery sense of vertue is be reft . and vitiousnesse in vs so long hath raign'd , so little goodnesse in vs there is left , turning from god , wee are christs sinfull abiects , but vnto sathan very louing subiects . 63 from top to toe we are with sinne closd fast , that in vs there is no whole part nor sound , our breath infects the ayer at each blast , our feete vnworthy to treade on the ground : sinne doth raigne in vs and about vs round , is nought but sinfullnesse for to be found . 64 our head is the receptakle of sinnes , and first receiuer of vngodly deeds , yea the head fountaine where all vice begines , vpon mans bodie greedily it feeds : and like the horse-leach still doth cry giue , giue , seldome forsaking men whilst they doe liue . 65 our memory with dulnesse is possest , especially in hearing of thy word ; for that wee seeke not which should please thee best , but follow vanity with one accord : we quite forsake that which being vnderstood , at present time would proue our future good . 66 our eyes spectators on iniquity , the gate and entrance to the inward man ; delight wee take to gaze on vanity , but seldome satisfied doe what we can : wee greedily desire what we doe see , longing to haue it although ill it be . 67 our eyes should be imployd to better vse , the sacred scripture with them we should read ; but oft we doe neglect and still refuse , the way that we a godly life might lead : we run the way that is composd of euill , following which path we walke vnto the diuell . 68 our eares are open blasphemies to heare , and all reuilings ' gainst gods holy name , and gainst his christ which all our sinnes did beare , to free vs from that euerlasting paine : to vs belongeth both shame and confusion , to which wee are led by sathans illusion . 69 like the deafe adder wee doe stop our eares , yea deafe and dumbe almost our selues we faine , the charmers voyce we doe refuse to heare , charme whilst he will his charming is in vaine : though he charme wisely wee don 't it respect , he and his charming both wee doe neglect . 70 to talke of riches , of wealth and glory , to heare of newes of merriment and sport , to passe our time in things transitory , to this whole flocks of people will resort : with great attention all will hearken to it , though it be ill actors enough to doe it . 71 our mouth the chamber of vngodlines , our lips the roofe which doth that hose couer ; through which all emitable beastlines , proceedeth forth which doth our liues discouer : and shewes the wicked life we haue liued in , which to amend wee neuer doe begin . 72 our teeth's a hedge fos that vnruly member , which do we what we can it will breake out ; to haue a care of him we must remember , for in vaine he too fast will run about , the tongue is a good member if well vsed , but it 's the worst we haue if that abused . 73 that godly prophet holy dauid sayes , as with a bit he will his mouth keepe fast ; looke to his tnngue take heed vnto his wayes , and speake not till the wicked ones be past : yea from good words he also did refraine , although to him it was both griefe and paine . 74 scurrility we alwayes ought to flye , and not with cursings once our mouthes defile ; all beastly idle talke and blasphemy , wee from our mouthes should vtterly exile : paul doth will vs lying to put away , and each man to his neighbour truth to say . 75 it s written wee a iust account must giue of euery idle word that we doe speake ; but yet alas how vainly doe we liue , and neuer care how we gods statutes breake : for by our words wee iustifide shall be , or else condemn'd to liue in miserie . 76 a righteous mouth is like a well of life , from the which many godly streames doe flow ; a wicked mouth is alwayes fild with strife , which nought but wrath and violence doth show : knowing the best , the same we ought to choose , and from the worst refraine and it refuse . 77 euery member of vs that 's within with wickednesse is so repleat and stuft ; wee are so soone tempted vnto each sinne , and with security we be so puft : if we consider how we are opprest , we neuer should liue quiet , nor at rest . 78 sinne is a foe externall and internall , eternally heereafter it will shame and bring vs into the lake infernall , which still doe burne in continuall flame : both soules and bodies shall be there tormented , if in life time our sinnes be not repented . 79 truth thou requirest in the inward parts , we should performe as much as in vs lies ; create in vs both new and contrite hearts , such ones ( o lord ) which thou wilt not despise grant wee may be amongst the sheepe elected , and not amongst the goats to be reiected . 80 our hearts are harder then an adamant , gods law nor word we at no time will heare , so obdurate that we cannot recant our wicked life , nor of god stand in feare : we nere obey but disobey him still , and doe prouoke to wrath gods holy will. 81 yet god is iust in all that hath beene done , vnto vs sinners euery thing is right , but we contemned haue god and his sonne , and wickedly haue wee done in his sight : yet lord forgiue vs our sinnes wee thee pray , thy heauy hand of iustice from vs stay . 82 our mind so eleuated is with pride , our selfe-conceipt doth puffe vs vp on high , our equalls and inferiours we deride , against our betters oft-times we inueigh : what we affect to be good we approue , though it be hurtfull , yet the same we loue . 83 modesty is a bridle to raine backe this swift wingd pride swifter then a swallow , our appetite to it wee should keepe slacke ; for if we giue way sure it will follow : if that we let it run his full careere , ore soules and bodies it will donineere . 84 what things we doe we must of it esteeme , so that in it no pride at all we take ; better then wee are we ought not to deeme our selues ▪ but from all errors to awake : he that thinkes himselfe wise in 's own conceit , doth like a foole fill his heart with deceit . 85 humility a curbe to keepe vs in , much like a snaffle , nay rather a bit , which doth with-hold vs from that deadly sinne , and keepe vs that we doe not it commit : who humbleth himselfe like vnto a child . of heauens ioyes shall not be beguild . 86 like weaned children we should vs behaue , haue no proud lookes , nor yet no scornfull minde ; if that we doe intend our soules to saue , these misdemeanors wee must cast behind : our smallest thoughts on it we must not spend , on elohim should all our hope depend . 87 the pleasures of the flesh are manifold , yea numberlesse they cannot be accounted ; which causeth all to sinne both young and old , our sinnes the sands in number haue surmounted : in number more then the haires of our head , such an impious course of life we haue led . 88 now hauing thus describ'd each seuerall sence , throughout mans body in which sinne doth raigne ; which oft is coloured vnder good pretence , of godlines from which we doe refraine : we take no paines nor care the lord to serue , the least of 's mercies we doe not deserue . 89 we neuer thanke god for what he hath done , creating vs after his image right ; and redeeming vs with christ his deere sonne , to sanctifie vs with his holy spirit : by our workes we expect iustification , and after death we hope glorification . 90 my muse to the last enemy is come , with much adoe the other two are past ; my scantling glasse of time is almost runne , time is soone gone , yet comes againe as fast : lord i beseech thee guide my heart and hand , this cunning aduersary to withstand . 91 sathan did tempt our parents first of all , and the forbidden fruite caus'd them to eate : eating this fruit it brought 's all into thrall , our misery no tongue can halfe repeate : deceiuer-like hee said yee shall not dye , to which they condiscended willingly . 92 and eate the fruit forbidden of the lord , hee first vnto the woman did it giue , shee to her husband , thus with one accord both sure of death though promised to liue : by his inticements hee them both allured , by which he their eternall woe procured . 93 against the feebler sexe his rage is showne , the woman he did first of all attempt ; thus his deceit was at the first made knowne , yet from seducing he would not exempt , nor free himselfe ; but like an old deceiuer , of soule and bodies good hee 's a bereauer . 94 hee 's alwayes ready for to lay his baites to catch all silly soules and to insnare them in his subtile and deceiuing slights ; for to withstand him then we must prepare , we cannot him resist doe what we can ; helpe us lord , for vaine is the helpe of man. 95 our sauiours presence he did not refraine , with proffer'd shew of worldly wealth and pleasure ; this worldly pleasure hee did cleane disdaine , hauing gods word farre better then all treasure : sathan did tempt , yea reattempt againe , and thrice deui'de before hee would refraine . 96 in thousand shapes hee will to vs appeare , what wee command him he will that fulfill ; inuisible , we ca'nt him see nor heare , yet soone will bee obedient to our will : of our desire we shall not faile or misse , on the condition that wee will be his . 97 to any thing hee 'l tempt vs that is ill , each motion that is good hee 'l from vs put ; with idlenesse allure vs he will still , our thoughts in ignorance he close will shut : and blind vs from the loue of god the highest , hee 's a deceiuer and an antichrist . 98 hee often will insinuate into our heads , our thoughts , our hearts for to offend ; god , king , and countrey , all for to vndoe , in whose defence our deare blood we should spend : against our selues he our owne selues will set , for to destroy vs if wee haue no let . 99 hee will attempt vs for to hang our selues , whereby gods heauy wrath we doe procure ; to die in such a case like desperate clues , a curse denounced against all its sure : yea against all that doe this sinne commit , god grant we may haue grace to witstand it . 100 sometime he tempts vs when we are asleepe , with false deluding and deceitfuil dreames ; to drench our selues in some vast ocean deepe , and lose our liues in one of neptunes streames : god did it giue , it 's hee that must it take , a sathans sacrifice we must not make . 101 of our owne bodies or of any other , if sathan doe intice vs for to murther ; our dearest friends , our sister , or our brother , to doe wicked deeds he will vs further : with hearty prayers we must it preuent , thinke not on future time , but on th' euent . 102 and what will follow after shedding blood , especially of those whom god doth loue : that we nere had beene borne it had beene good , then to prouoke the holy one aboue : and grieue his holy spirit which did seale vs to saluation if wee haue true zeale . 103 a murtherer from the originall belzebub is , the truth hee doth abhorre ; also of lies he is the principall , and is to be of vs abhord therefore , because that in the truth we should reioyce , and laud the lord both with our hearts and voice . 104 he can transforme himselfe to any shape , his cunning purposes for to obtaine ; vnto the likenesse of a beare or ape , and then that likenesse can againe regaine : and change himselfe perchance to some creature , hee is of such a variable nature . 105 like a camelion quickly he can change his darke and obscure forme both cleare and bright : throughout the spacious orbe he still doth range , and turnes himselfe to an angels shape of light ; prince of the ayer he is cald likewise , which workes in those that doe the lord despise . 106 to malice , pride , and anger hee 'l prouoke vs vnto drunkennesse and letcherie ; all godly thoughts in vs he sure will choake , and stirre vs vp to wrath and trechery : to play the prodigall and the vnthrift , to win our soules to him is all his drift . 107 each baite for vice is hidden vnder pleasure , which greedily wee follow and pursue ; and wickednesse we worke beyond measure , we nere regard , nor thinke what will ensue : so that of pleasure we may haue our fill , wee doe not care although our soules it spill . 108 vnder the honest shew of cleanlinesse , pride walketh mask't yet all men may it see ; old griping , carking raking couetousnes , is cald of euery cloth good husbandrie , in the superlatiue degree they sweare , as if the diuell should them rent and teare . 109 my brethren saith saint iames sweare not at all ▪ nether by heauen nor yet by the earth , nor any oth that may our soules inthrall , when euer mors doth come to stop our breath , yea , yea , nay , nay , are the oathes wee should call , least into condemnation we fall . 110 thus swearing is the diuels instrument , on of the lowdst alarums he can found ; likewise the diuell pride did first inuent , the first author of any sinne that 's found : hee 's the first founder of iniquity , and the originall of all antiquity . 111 we must assault this seauen headed beast , hauing ten hornes ; yet not with dint of sword , ne lance nor speare ( deceiuing hee 'l nere rest ) hee must be conquered by gods holy word : a christians armour then we must put on , and take a christians courage vs vpon . 112 our loynes with truth they must be girded well , of righteousnes wee must haue the brest-plate , with preparation of the gospell , our feet must be shod , eschewing all hate : the shield of faith , laying aside all euill , to quench the fiery darts of the diuell . 113 also the helmet of saluation , the spirituall sword the word of god ; still praying with prayer and suppplication , that god would turne away his scoerging rod , and all our misdeeds vtterly deface , blot out our sinnes they nere may come in place . 114 neither in this world vs for to accuse , nor in the world to come vs to condemne ; the death of christ will all our sinnes excuse , and his bowels burie all and some : and being then from seruile sinne made free , true seruants of righteousnesse we might be . 115 this old deceiuer will vs not yet leaue , so long as there is any sparke of life ; in our bodies he will our soules deceiue , till death doth cut it with his fatall knife : ofttimes in sicknesse he will some molest : with terrors which are not to be exprest . 116 this is the dragon which would vs deuoure , this is the serpent which did eue beguile ; this is the roring lion which each hower , this he that seekes t' insnare vs with his wile : this is the father of falshood and lies , the worker of our woes and miseries . 117 peter commands vs to be vigillant , this deadly aduersary to withstand ; him to resist with force and to bee valiant , our soules and bodies against him to band : and reunite our forces altogether , yea to defie him still we must perseuer . 118 if these vngodly sinnes wee follow still , and the inticers of them doe obay ; and follow it : in folio wee shall fill a volume great compil'd against that day , in which one good deed done will profit more then thousands of gold hoorded vp in store . 119 and hauing seru'd these maisters whilst we liue , farre worse then slaues by them wee are kept vnder ; yet vnto them by no meanes we shall giue , one inch of leaue ; for they are nere asunder : to worke our bodies or our soules annoy , they doe incite themselues both to destroy . 120 our worldly pleasures little will auaile , our fleshly lusts will nothing helpe at all ; our hoorded wealth will naught at all preuaile , when we are summon'd by deaths fatall call : who vncertaine yet certaine will meet vs , and with , sir i arrest you , it will greet vs. 121 like a bold sergeant with his mase in 's fist , not to be danted , for death no man feares ; who can resist him then , not he that list , the rich mans threats , nor yet the widdowes teares : hee 's vnrelenting for he neuer respects , rich , poore , faire , foule , hee all to graue deiects . 122 hee 's so impartiall that he none will spare , both young and old , yea all death will surprize ; for fatherlesse nor orphants he doth care , weepe whilst they will he nere regards their cryes : death is the wages that is due for sinne , which all our life time wee haue liued in . 123 certaine death will come , we must expect it , the time and place god hath from vs conceal'd ; is 't fit for vs therefore for to neglect it , because our day of death is not reueal'd : wee should thinke on it and premeditate , before it come and our selues consolate . 124 against the time that death will vs depriue , of all this worldly pleasure wee inioy ; it is in vaine to withstand him or striue against him : for hee soone can vs destroy : and change vs as is gods decree we must , be turned into ashes and to dust . 125 death is the depriuation of life , ordaind by god , imposd on man for sinne ; a punishment which endeth all our strift , due vnto vs since life did first begin : and by the disobedience of one man , sinne entred first , and death by him began . 126 to seize on all the time of adams kace , vpon each creature , there 's not one that 's free , or can escape , each one must it imbrace , yea , all are subiect to mortality : be it emperour , king , potentate or prince , death stands not with him for to dispence . 127 two kinds of death the scripture saies there are , the first whereof is called corporall ; of which each mothers sonne must haue a share ; the last and second is spirituall . ordain'd by god to be a punishment , for all hard hardned hearts that don't repent . 128 of corporall death each creature must tast , birds , fishes , beasts , as well as mortall men ; therefore before spirituall death it 's past , as it in order first proceedeth when corporall death of life doth vs depriue , gainst which all humane creatures still do striue . 129 betwixt mans death and beasts the difference after they are of vitall life bereauen , the spirit of man hath his perfect essence , with the immortall god that reignes in heauen : and though mans body be dissolu'd to dust , at day of iudgement rise againe we must . 130 and hauing finished death corporall , which is the depriuation of breath ; so that our soules may become immortall , so that wee need not feare the second death : that through christ who hath bruiz'd the serpents head , our soules may liue although our bodies dead . 131 yet dead we are not , but in christ we sleepe , though in the ground our bodies buried be ; we hope th●ogh christ that god our soules doth keep who hath redeem'd vs with his blood , and freed vs from the bondage both of death and hell , that his elected might in glory dwell . 132 the death of a beast now is otherwise , hee being dead his body is resolued ; to the first maker his soule doth arise from the temperature , and is dissolued , to nothing , which was nothing first of all , there is the end of breath and life finall . 133 spirituall d●ath's the totall separation , of soule and body from the loue of christ ; and from that blessed congregation , which doe remaine aboue with god the highest triumphantly reioyce and singing praise , lauding and blesse gods holy name alwaies . 134 who would not then spend well in this little time , that is bestowed on vs , and vs lent ; we should haue a care to commit no crime , to serue the lord our chiefe care should be bent ; in prime of youth we ought to thinke on death , seeing you know not when hee 'le stop our breath . 135 perhaps it may be at this present hower , when least of all wee thinke vpon our end ; man withereth ( saith job ) as doth a flower , so doth man perish and come to an end : christ which our sins did beare this salue did giue , being dead through sinne , to righteousnesse to liue . 136 our youthfull dayes of iollity and pleasure , those dayes wee sacrifice vnto the diuell ; for gods seruice seldome we find leasure , our lips is ●o composed of all euill , that sin●e we doe commit whilst we haue power , and nere desist from sinning day nor hower . 137 but to doe euill still we doe insue , all wickednesse we worke with greedinesse , each motion that is good we doe eschew , wee giue our minds vnto lasciuiousnesse , with wanton pleasures we our selues deceiue , and nere leaue sinning till sinne doth vs leaue . 138 death in his nature fearefull is and grim , christ by his death that feare hath rane away , and with his powerfull death vanquished him , that we to death triumphantly may say : death where 's thy sting ? and likewise to the graue no victory of vs thou now canst haue . 139 moses describes our yeares threescore and ten , but few doe liue to that , fewer to more ; so short then are the dayes of mortall men , not one to twenty liues to be foure score : that godly moses to the lord still prayes , teach me ( saith he ) for to number my dayes . 140 that holy dauid likewise doth intreat that he the number of his dayes might know ; yea earnestly these words he doth repeate , as is apparant , wherein he doth show : to know his frailty he doth it require , which was the totall somme of his desire . 141 my dayes thou hast made like vnto a span , mine age is nothing in respect of thee ; we must returne to dust doe what we can , euery one liuing is but vanity : like to a shadow time doth passe away , without controulement , no man can him stay . 142 each day our life doth hasten to an end , for wee are neerer vnto death this day , then yesterday , who can with time contend , nor bostingly no man ought thus to say , i certaine am to liue till to morrow , the smallest moment of time who can borrow . 143 man is by iob compared vnto grasse , which now doe flourish , yet cut downe ere night : or to a shadow which apace doth passe , swifter then eagles hastning in their flight : death still pursues men wheresoere they goe , friend to the godly , but the wickeds foe . 144 life is compar'd to things of short continuance , to smoke , to flowers , which doe vanish soone ; vnto things which are of no persistance , and changeth oftner then the changing moone : vnto a dreame , or likewise vnto stubble , which fire doth burne , or to a water-bubble . 145 seing mans life is so vncertaine then , we need not wish long liuers for to be , being certaine death will come wee know not when , and longest liuers greatest sinners be : although we liue long , yet death comes at last , and then amongst dead men we must be plast . 146 what man is he that listeth long to liue , vnto the vtmost as long as may be , his minde to viciousnesse he must not giue , if that he doe intend good dayes to see : his heart vprightly he must keepe the while , his tongue and lips that they do speak no guile . 147 our life 's compos'd of nought but misery , in youth , in manhood , and decrepit age ; nothing attends on these but vanity , which doth the shortnesse of mans life presage , which is compar'd to glasse that is so brittle , and flyeth faster then a weauers shittle , 148 for in this life is nought but vexation , our minds and bodies are alwayes troubled , repleat with sorrow and contemplation , christs death these sorrowes all hath comforted , and buried them in his deare precious blood , which is the salue that should do our soules good . 149 god grant it may , that we may raigne in heauen , and with jehoua sing continuall praise ; of care and sorrowes wee shall be bere●aen , if we take care to serue the lord alwayes : which for to doe we must our selues indeauour , from doing good we neuer must perseuer . 150 for of wel-doing we should not be weary , as wee haue sowne so wee shall reape likewise ; yea in due time we shall reape and be merry , if that we faint not , nor gods lawes despise : we need not feare the fatall dint of death , come when it will it can but take our breath . 151 our bodies for a while may be dissolu'd , and turn'd to dust and earth from whence t was tane : our soules shall liue w' are certainly resolu'd , to raigne with christ with whom they did remaine : when we were in our mothers wombe conceiued , before we were into the world receiued . 152 as our soule is the vnion of life , so is ●he spirit of god the soule of ours , which cannot be diuided with deaths knife , if god his spirit into our soules once power : in the celestiall heauen we shall raigne , and neuer feele the force of death againe . 153 the thought of death in some will terror breed , ( and like belshazzar make them trembling stand ; ) at the rememberance of each thought and deed , when all our enemies themselues doe band against vs ; and the diuell will imploy , his best indeauors our soules to destroy . 154 death to the godly is a welcome guest , and such a one as they doe long to see , it being come their troubles shall haue rest , and they gods glory face to face shall see : blessed are those that in the lord doe die , from their labours they rest eternally . 155 certaine vncertaine death we must expect , and at all times we must stand on our guard , no time nor moment we must once neglect , vnto our selues we must haue more regard : that death at no time vnprouided catch vs , and vnexpected to the graue do snatch vs. 156 in dying well , god doth two things require , of euery christian man that he should saue ; at these two things i greatly doe admire , to see that men no greater wisedome haue : but to neglect a thing of greatest : good , in time to come if they it vnderstood . 157 the first is on death to premeditate , come wh●n it will we may be ready for it ; and not deferre it till it be too late , so that wee need not feare it , nor abhorre it : to bid death welcome we should ready be , and think 't the ioyful'st day we ere shall see . 158 the second thing god doth of vs require , at time of death well our selues to behaue ; whereby we may escape hels burning fire , and flye to christ that he our soules may saue : this wee should doe , deaths vigor to preuent , ' gainst god doth come and call vs to iudgement . 159 vvhilst we are liuing yet we may relent , and turne from vs gods wrath and indignation , but being dead its too late to repent , there is no sacrifice nor satisfaction : for after death there is no change at all , the tree doth lie as is at first his fall . 160 and as men die they must to indgement rise , to answer for those sinnes they haue committed ; euen as they dyed and no otherwise , they can adde nought , nor ought can be omitted : to think on death each man somtime should spend , if that hee 'l make a sanctified end . 161 as death doth leaue them so god will them finde , and as hee finds them so they iudg'd shall be ; if to doe well they haue themselues inclin'd , from all eternall woe they shall be free : certaine all must die by gods appointment , and after death all must come to iudgement . 162 nam scriptum est that we account must giue , of euery idle word we peake that 's bad ; in what state of condition we did liue , a redde rationem must be had : of all our sinnes we must cast vp the summe , when we before gods iudgement seat doe come . 163 the booke laid open our offences read , before gods face all must trembling stand ; both small and great , yea all that haue been dead , being summoned by trumpets command : blessed are they thrice blessed in their heart . that in the first re●urrection had part . 164 whether one talent be hid or destroy'd , vnder ground , account shall be demanded , to what good vse or bad it be imployed . doing gods seruice as we are commanded : that we may goe into our mosters ioy , and vtterly be freed from all annoy . 165 the sun in that day shall be darkened quite , the firmaments of light shall be bereau●n ; the changing moone shall not renew her light , the starres likewise shall fall downe from heauen : all mortalls hearts with feare must needs be taken when as the powers of heauen shall be shaken . 166 the earth shall be remou'd from off her place , the ayre shall be dissolu'd to drops with heate ; euery thing thus chang'd , it 's a heauy case , the terror of that day who can repeate : it would dissolue a heart harder then ire , to behold the world in a burning fire . 167 this is a day of wrath and wearinesse , a day of clouds and of thicke gloominesse , a day of desolation and distresse , a day of trouble and of wastinesse : this day will put the stoutest heart to feare , maugre his force in it he must appeare . 168 before the iudgement seat of iesus christ , for to receiue the guerdion for their hire ; if it be good they shall raigne with the highest ; if otherwise they are fit for hell-fire : fewell for gods wrath to be tormented , because in life their sinnes were not repented . 169 iude , iames his brother , likewise tels vs plaine , that the angels which kept not their estate , their first estate , but follow'd pleasures vaine , their habitation they left desolate , in euerlasting chaines he them reserues , against the iudgement day , as they deserues . 170 in what place will the sinner then apeare , no place is left for him himselfe to hide ; when god in iudgement begins to draw neere , before whose iustice he cannot abide : with all his power he will crye and call , and wish that mountaines on him then would fall . 171 and hide them from the face of him that sitteth vpon the throne , and from the angry lambe : being a iudge , all feare to him befitteth , to him that before abram was , i am : before his face all men must trembling stand , like belshazzer summond by trumphs command . 172 the signe of the sonne of man shall appeare , in the cloudes comming with power and glory , who will astonish all mens hearts with feare , what will profit this life transitory ? each creature for feare shall be forlorne , and all the tribes of the earth then shall mourne . 173 in an instant god will his angels send , with trumpets sound to gather his elect ; from the foure corners of the earth hee 'l send legions of angels to call his elect : this iudgement 's generall we must surmise , all graues must open , all dead must arise . 174 and all before the iudge must be presented , rich , poore , young , old , persons are not respected , twice happy are those that their sinnes repented , but treble woe to those that it neglected : the ioyes of one shall nere be deceiued , the others torments cannot be conceiued . 175 this is a time of trouble and vexation , a time of griefe of sorrow and of paine ; a time of anguish and desolation , a time that former time will not regaine : one hower the worth of thousands will surmount , of howers , dayes , years , we now make no account . 176 a separation of goates from the sheep , sheepe on the right hand , goates on left being placd : with mercy and iustice god will iudgement keepe , in no wise he will haue his saints disgrac'd : each one shall shine farre brighter then the sun , being so decreed by god it must be done . 177 vnto the sheepe with ioy the lord shall say , come yee blessed of my father inherit the kingdome that 's prepar'd for you for aye , because in life time you the same did merit : you cloath'd me naked , hungry you me fed , and if not me , poore brethren in my stead . 178 vnto the goates the lord will say in 's ire , yee workers of iniquity depart ; goe yee cursed into erelasting fire , i doe hate and abhorre you with my heart : i being hungry you no meate me gaue , and in my kingdome you no share shall haue . 179 what ioy and sorrow will be vttered then , the iust to goe singing continuall praise ; that they shall raigne with god who were but men , in the fellowship of angels alwayes : continually with prayses there to sing , vnto the lord both earth and heauens king. 180 oh endlesse ioy that doth all ioy containe , oh happy hauen whose harbor is ease ; oh place of rest for to be freed from paine , oh fruitfull tree that fruit dost neuer lack , oh place delightfull which shall neuer cease , oh blest hauen that nere sufferest wracke . 181 euen as their ioyes be innumerable , so in likewise the wicked are in paine ; they suffer torments insupportable , and nere shall be at ease nor rest againe , a terrible woe against them is denounst , when as the sentence , goe , is once pronounc'd . 182 woe be to them they still shall liue in paine , woe vnto them they torments shall indure ; woe to them they shall nere be freed againe , woe to their sinnes for they did this procure : wo be to them , and woe be to vs all , for sinning thus we bring our soules in thral 183 now that we may leaue sinning god grant grace , that in the highest heauens we may raigne ; there to behold jehouahs shining face , in that celestiall place still to remaine : there we shall praise his name with one accord with singing halleluiah to the lord. memento to esse mortalem . finis . notes, typically marginal, from the original text notes for div a02593-e260 tres centos fertur vixisse amos . notes for div a02593-e940 ezeck . 27.18 21. reu. 19.3 . non videbo id manticae quod intergo est . psal . 22.6 . psal . 71.1 . exod. 31.13.14 . pro. 23.29.30 . 2 cor. 7.10 . psal . 137.4 . the nature of most men . homo vanitate fimales factus est . psal . 144.4 . psal . 39.7 . luk. 12.27 . baruch 3.17.19 . eclesiast . 5.12.3 . eccles . 10.7 . eccles . 11.4 . psal . 60.11 . 1 tim. 6.7 . 1 tim. 6.1 . phil. 2.10 . pro. 3.9 . the third vse . pro 31.20 . luk. 16.3 . 1 ioh. 2.25 . quisquis amat mundum , amor dei non est in illum . luk. 16.19 . mans second enemy is himselfe . psal . 58.45 . lingua quid peius eadem . psa . 39.123 . eph. 4 . 2● mat. 12.6 . mat. 12.37 . pro. 10.11 . psal . 51.6 . zach. 7.12 . modestie and humility are two bridles for pride . rom. 12.3 . mat. 11.4 . psa . 131.13 . our third enemy is the diuell . gen. 3.4 . the presumption of sathan . mat. 4.10 . 2 ioh. 1.7 . gal. 3.13 . amen . 1 cor. 10.20 if wee destroy our bodies , wee sacrifice them to the diuell . mat. 26.24 . ephe. 4.30 . ioh. 8 44. 1 cor. 13.6 . 2 cor. 11.14 . eph. 2.2 . iam. 5.12 . mat. 5.37 . reu. 12.3 . eph. 6.44.15 16.17.18 . rom. 6.18 . rom. 6.13 . rom. 5.12 . reu. 2.11 pet. 11.24 . eph. 4.19 . 1 cor. 15.55 psal . 90.10 . psal . 39.4 . psal . 39.5 . iob. 14.2 . psal . 34.12 . gal. 6.8 . ● . gen. 18.27 . reu. 14. ● . qualis vitae finisita . heb. 9.27 . mat. 12.36 . luk. 16.2 . reu. 20.12 . reu. 20.6 . mat. 25 . 1● . mat. 24.29 . zeph. 1.15 . 1 cor. 5.10 . iud. 1.6 . ioh. 15. ●8 . mat. 25.39 . mat. 29 ●2 . rom. 2.11 . mat. 25.34 . mat. 25.41 . an experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by r. younge ... ; add this as a second part to those three fundamental principles of christian religion, intituled, a short and sure way to grace and salvation. younge, richard. this text is an enriched version of the tcp digital transcription a67750 of text r7768 in the english short title catalog (wing y154). 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. 62 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67750 wing y154 estc r7768 12381018 ocm 12381018 60747 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. a67750) transcribed from: (early english books online ; image set 60747) images scanned from microfilm: (early english books, 1641-1700 ; 907:22) an experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by r. younge ... ; add this as a second part to those three fundamental principles of christian religion, intituled, a short and sure way to grace and salvation. younge, richard. 16 p. sold onely by james crump ... and by henry cripps ..., [london] : 1658. reproduction of original in union theological seminary library, new york. caption title. imprint taken from colophon. eng god -goodness -early works to 1800. sin -early works to 1800. a67750 r7768 (wing y154). civilwar no an experimental index of the heart: in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with re younge, richard 1658 11040 143 0 0 0 0 0 130 f the rate of 130 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion an experimental index of the heart : in which ( as in a looking-glass ) both profane and civil men may see enough , to make them in love with religion . being a most happie and providential conference between two friends : ( after the ones heart was changed ; ) the which may both provoke and incourage all sorts of sinners to read the same , that ( in the least ) love themselves . drawn up and published for the good of all . by r. younge of roxwell in essex , florilegus . add this as a second part to those three fundamental principles of christian religion ; intituled , a short and sure way to grace and salvation . sect. xxvii . aloose libertine , meeting with his friend that had lately been a formal christian ; he greets him as followeth : sir ! me thinks i have observed in you a strange alteration , since our last meeting at middleburrough : nor onely in your behaviour , company , and converse ; but even in your countenance : what is the matter , if i may bee so bold ? convert . truly sir , you are not at all mistaken , nor am i unwilling to acquaint you with the cause ; if you can affoard to hear it . soon after my return into england , i was carried by a friend to hear a sermon : where the minister so represented the very thoughts , secrets , and deceitfulnesse of my heart unto my conscience ; that i could not but say of him , as the woman of samaria once spake of our saviour : he hath told me all things that ever i did . which made me conclude with that unbeliever , 1 cor. 14. 24 , 25. that god was in him of a truth : nor could he ever have so done , if he were not of god . as the young-man in the gospel reasoned with the pharisees , touching jesus when he had opened his eies , that had been blinde from his birth , joh. 9. 32 , 33. whereupon i could have no peace nor rest , untill i had further comm●●ed with him about my estate ; for i found my self in a lost condition touching eternity : it faring with me as it did with those jews , acts 2. when peter by his searching sermon , had convinced them that christ , whom t●ey had by wicked hands crucified and slain , was the onely son of god , and lord of glory , ver. 36. 37. and having had the happinesse to enjoy the benefit of his ●●ge advice as i stood in need thereof ; ( god having given him the tongue of the learn●d , to administer a word in season to them that are wea●y , is● . 50. 4. ) i blesse god , his word and spirit hath wrought in me such a change and strange alteration , ●hat it hath opened mine eies that were 〈◊〉 before , inclined my will to obedience , which before was rebelli●us , softned my heart , sanctified and quite changed my ●ffections : so that i now love that good which before i hated , and hate that evil which before i loved ; and 〈◊〉 deli●●ted with ●hose holy exercises , which heretofore did most displease me ; and am displeased wi●h ●hose vain pl●as●●es and filt●●e sins which in times p●st did most delight me . which is such a mercie , that no tongue ●s able to expresse ! for till that hour i went on in the broad way , and worlds road to destruction , without any mist ust ; whereas now god hath been pleased to take me into his kingdom of grace here , and w●l never leave me , untill he hath brought mee to his kingdome of glory hereafter . loose libertine . what you speak makes me wonder : for i ever he●d you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your depo●tment ; yea , i have never seen you exceed in the least , nor heard you swear an oath , ●xc●pt faith and troth , and that ve●y rarely . besides , you have been a good protestant , and gone to church all your daies . convert . what you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act ▪ yea , i had the same thoughts of my self ; and should any one have told me formerly , that i was such a great sinner , such a devil incarnate as i was ! i should have replied as hazael did to the prophet , ( telling him of the abominable wickedness he would e're long commit ) what am i a d● , &c. 2 kings 8. 12 , 13. and no wonder , for as every man in his natural condition , is stark blind to spiritual objects , 1 cor. 2. 14. so the heart of man is deceitful above all things : even so deceitful , that none but god alone can know it , as the prophet shews , jer. 17. 10. but because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : i will give you a short character of my former condition ; the which done , i doubt not but you will assent unto what i have ●itherto said , or shall further relate . sect. xxviii . first touching my knowledge , ( i mean saving knowledge , without which the soul cannot be good , as wise solomon witnesseth , prov. 19. 2. ) it was such , ( though i thought my self wiser then to make scruple of , or perplex my self about matters of religion , as do the religious : even as the king of tyrus thought himself wiser then daniel , ezek. 28. 3. ) that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . like corporal things in a looking-glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . as it fared with saint paul , while he was in his natural condition , acts 26. 9. which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , & condemn the just , as the prophet complains , isa. 5. 20 , 23. as for instance , i most sottishly thought , that i both loved , and served god as i ought ; yea , i should have taken it in four scorn , if any one had questioned the same : when indeed i was a traitor to god , and took up arms against all that worshipped him in spirit and in truth . i was so far from loving and serving him , that i hated those that did it ; and that for their so doing , i could also hear him blasphemed , reproached , and dishonored , without being once stirred or moved at it . i loved him dearly , but i could never affoard to speak a word for him ; and likewise his children intirely , but instead of justifying them , or speaking in their defence when i heard them scoft , scorned & abused by wicked & ungodly men ; all my delight was to jeer at , flight and slander them where ever i came . i more feared the magistrate , then i feared god ; and more regarded the blasts of men's breath , then the fire of god's wrath . i chose rather to disobey god , then to displease great ones ; and feared more the worlds scorns , then his anger . and the like of christ that died for me ; a strong argument that i loved christ , when i hated all that resembled him in holiness . yea , i so hated holiness , that i most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomachs will rise at the fight of sweet-meats . i was a christian in name , but i could scoffe at a christian indeed ; i could honour the dead saints in a formal profession , while i worried the living saints in a cruel persecution . i condemned all for roundheads , that had more religion then a heathen ; or knowledg of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an atheist ; or care of his soul , then a beast . i had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake : as the scribes and pharisees dealt by our saviour . sect. xxix . as , o what a poor slave did i hold the man of a tender conscience to be ! yea , how did i applaud my self for being zeallesse , and fearlesse ; together with my great discretion , and moderation : when i saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his faith , &c. for ( being like cain , ishmael , eliab , michol , pharaoh , and festus , i thought their religion puritanisme , their conscience of sin , hypocrisie ; their profession , ●issimul●tion their prudence , policie ; their faith and confidence , presumption ; their zeal of god's glory , to be p●ide and ma●ice ; their obedience to god's laws , rebellion to p●iaces ; their execution of ju●ice , cruelty , &c. if they were any thing devou● or forward to admonish others , ●hat so they might pluck them out of the fi●e ; i conceived them to be besides themselvs : as our saviour was though● to be by his kinsfolk , and saint paul by festus , mark 3 ▪ 1. john 10. 20. acts 26. 24. 1 cor. 1. 18. my religion was to oppose the power of religion ; and my knowledge of the truth , to know how to argue against the truth . i never affected christs ambassadors , that preached the glad tidings of salvation , but had a spleen against them ; yea , i hated a minister , for being a minister ; especially , if a god●y and zeal●us one , that sp●ke home to my conscience , and told me of my sins ; much more if he would not admit me to the lord's ●able without trial and examination : yea , then like ahab to eliah , i became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . and are not all these strong evidences , tha● i loved and served god , and my redeemer as i ought ? but to make it more manifest , what a rare christian i was . i thought my self a believer ; yea , i could boast of a strong faith , when yet i fell short of the very divels in believing : for they believe the threats and judgments contained in the word , and tremble thereat , james 2. 19. whe●eas i thought them but scar-crows to f●ight the simple withall : yea , i held hell it self but a fancie , not worth the fearing . because i was not notoriously wicked , but had a form of godliness , was civil , &c. i was able to delude my own soul ▪ and put off all reproofs and threatnings ; by comparing my self with those , that i presumed were worse then my self : as , drunkards , adulterers , blasphemers , oppressors , shedders of blood , and the like ; counting none wicked but such . yea , looking upon these , i admired my own holiness ; and thought my moral honesty , would be sufficient to save me . nor did i know wherein i had offended . and whereas the law is spir●tual , and binds the heart from affecting , no lesse then the hand from acting : i was so blind and ignorant that i thought the commandement was not broken , if the outward grosse sin be forborn . whence these were my thoughts , i never brake the first commandement , of having many gods : for i was no papist , nor idolater : nor the second , for i worshipped god aright : nor the third , for i had been no common swea●er , onely a few pet●y oaths : not the fourth , for i had every sabbath gone duly to church : not the fifth , for i ever honored my parents , & have been a loyal subject : not the sixth , seventh , eighth , ninth , or tenth , for i never commi●ted murther , or adultery , never stole ou●h● , never bare fals witness ; nor could i call to mind , that i had at any time coveted my neighbours wise servant , estate , &c. and nothing more common with me , then to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. and because i abstained from notorious sins , i thought my self an excellent christian ; if god was not beholding to me for not wounding his name with oaths , for not drinking and playing out his sabbaths , for not railing on his ministers , for not oppressing and persecuting his poor members , &c. sect. xxx . and yet had it been so , as i imagined ; admit i had never offended in the least all my life ; either in thought , word , or deed : yet this were but one ha●f of what i ow to god ; this were but to observe the negative part of his law , st●ll the affirmative part thereof i had been so far from performing ; that i had not so much as th●ught of it . and to be just in the sight of god , and graciously accepted of him ; these two things are required : the satisf●ctory part to escape hell , and the meritorious part to get heaven . and the true method of grace is , cease to do evill , learn to do well . isa. 1● 1● , 17. the fig-tree was cursed , not for bearing evill fruit ; but because it bare no good . the evill servant was not bound hand and foot , and cast into prison , for wasting his masters goods ; but for not gaining with ●hem ▪ and those reprobates at the last day , shall be bid depart into eve●lasting fire ; not for wronging or rob●ing of any , but for not giving , for not comforting christ's poor members . m●th. 25. so that my case was most desperate ! for though , with that pharisee luke . 18. 11. i was apt to thank god , and brag ; that i was just , and paid every man his due : yet i never thought of being holy , and of paying god his dues ; as his due of believing , or repenting , of new obedience , his due of praying , hearing , conferring , meditating on his word and works , sanctifying his sabbaths , and instructing my children and servants ; teaching them to fear the lord . his due of love , fear , thankfulnesse , zeal for his glory , charity and mercy to christ's poor members , and the like . i should have served god in spi●it , and according to christs gospell : as all that are wise hea●ted do live , and believe , and hear , and invocate , and hope , and fear , and love , and worship god in such manner , as his word prescribes . i should have been effectually called , and become a new creature by regeneration ; being begotten and born a new , by the immortall seed of the word . i should have found an apparant change wrought , in my judgment , aff●ctions , and actions ; to what they were formerly . the old man should have changed with the new man , worldly wisdome with heavenly wisdome , carnall love for spirituall love , servile fear for christian and filiall fear , id●e thoughts for holy thoughts , vai● words for holy and wholsome words fl●shly works for works of righteousnesse : even hating what i formerly loved , and loving what i formerly hated . but alas ! i have heard the gospell day after day , and year after year : which is the strong arm of the lo●d , and the mighty power of god to salvation . that is quick , and powerfull , and sharper then any two-edged-sword ; and yet stood it out and resisted , instead of submitting to christs call ; even refusing the free offer of grace and salvation . i have heard the word faithfully , and powerfully preached for forty years : yet remain'd in my naturall condition unregenerate : without which new birth there is no being saved , as our saviour affirms . john . 3. 5. i had not troden one step in the way to conversion : for the first part of conversion , is to love them that love god : 1 john 3. 10 , 11 , 14. i should dayly have grown in grace , and in the knowledg of our lord and saviour jesus christ : but i was so far from growing in grace , that i had not one 〈◊〉 of grace or holinesse ; without which 〈◊〉 man shall see the lord . heb. ●2 . 14. i was all for observing the second table , without respect to the first : or all for outward conformity , not at all for spirituall and inward holinesse of the heart . sect. xxxi . either what i did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to god , and my redeemer ; and out of love to my fellow members . without which the most glorious performances , and rarest virtues ; are bu●shining sins , or beautifull abominations . gods glory was not my principall end , nor to be saved my greatest care . i was a good , civill , morall , honest hypocrite , or infidell : but none of these graces , grew in the garden of my heart . i did not shine out as a light , by a holy conversation to glorifie god , and win others . now onely to refrain evill , except a man hates it also , and does the contrary good , is to be evill still : because honesty without piety , is but a body without a soul : all my religion was either superstition , or formallity , or hypocrisie . i had a form of godliness , but denied the power thereof : i often drew near unto god with my mouth , and honoured him with my lips : but my heart was far from him . isay. 29. 13. mark . 7. 2. to 14. matth. 15. 7 to 10. all which considered viz. the means which god had afforded me , and the little use i had made thereof ; left me in a far worse condition , then the very heathen that never heard of christ . so that it was gods unspeakable mercy , that i am not at this present frying in hell flames , never to be freed . god hath sent unto us all his servanes the prophets , rising up early , and they have been instant in preaching the gospell , both in season , and out of season : but my carnall heart hath ever been flint unto god , wax to satan : you shall dye if you continue in the practice of sin , i heard : but you shall not dye , as saith the divell , i believed . sect. xxxii . besides all this , suppose i had none of these to answer for ; neither sins of commission , nor sins of omission : yet originall sin were enough to damn me , no need of any more ; and yet my actuall transgressions have been such , and so many , and my ingratitude therein so great ; that it might have sunk me down with shame , and left me hopelesse of ever obataining pardon for them . as see but some small part of my monstrous , & divelish ingratitude to so good a god , so loving and mercifull a saviour and redeemer ; that hath done , and suffer'd so much for mee , even more then can either be expressed or conceived , by any heart were it as deep as the sea ! touching what god and christ hath done for me , in the first place he gave mee my self , and all the creatures to serve for my use ; yea he created me after his own image , in righteousness , and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed , and happy condition . but this was nothing in comparison ; for when i was in a sad condition , when i had forfeited all this and my self ; when by sin i had turned that image of god into the image of satan , and wilfully plunged my soul and body into eternall torments : when i was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies sin and satan ; not having the least thought or desire of reconcilement , but a perverse and obstinate will , to resist all means tending thereunto : hee did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a servant , of a servant a son , of a son an heir , and co●-h●ir with christ . gal. 4. 7. but how have i requited this so great , so superlative a mercy ? all my recompence of gods l●ve unto me , hath been to do that which he hates , and to hate those whom he loves . christ the fountain of all good is my lord , by a manifold right , and i his servant by all manner of obligations . first , he is my lord by the right of creation , as being his wo●kmanship made by him . secondly , by the right of redemption , being his purchase bought by him . thirdly , of preservation , being kept , upheld , and mainteined by him . fourthly , his by vocation , even of his family ; having admitted me a member of his visible church . fifthly , his also ( had it not been my own fault ) by sanctification , whereby to posses● me . lastly , he would have me of his cou●t by glorification , that he might crown me ; so that i was every way his . god had raised me from a beggar to a great estate : but how did i require him ? i would not if possible , suffer a godly and conscientious minister to be chosen , or to abide where i had to do ; but to bring in one that would flatter sin , and flout holiness ; discoura●e the godly , and incourage the wicked , i used both my own , and all my friends utmost abilitie . much more might be mentioned , bu● i fear to be tedious . now argue with all the world , and they will conclude , that there is no vice like ingratitude ! but i have been more ingraceful to god , then can be exprest by the best oratour alive . it was horrible ingratitude in the jews to scou●ge & crucifie christ , who did them good every way ; for he healed their diseases , fed thei● bodies , inlightned their minds , of god became man , & lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to god , in that most of them were not in the least convinc'd , that he was the m●ssias sent from god , and promised from the beginning . but i have not onely denied this lord that bought me , but i hated him ; yea , most spi●efully and maliciously fought on satans , and sins side against him ; and persecuted his children , and the truth with all my might : and all this against knowledge , and conscience , after some measure of illumination , which cannot be affirmed of the jews . yet miserable wretch that i was , if i could have given him my body and soul , they should have been saved by it , but he were never the better for ●hem . sect. xxxiii . lastly , to tell you that which is more strange ! notwithstanding all this that hath been mentioned , and much more : yet i thought my self a good christian forsooth ; yea , with that young man in the gospel , i thought i had kept all the commandements . nor was i a whit troubled for sin , either original , or act●al : but my conscience was at quiet , and i was at peace , neither did any sin trouble me . yea , i would appl●ud my self with that phari●●e , luke 18. 9 , to 15. and say , i was not like other men : not once doubting of my salvation . i ever refused to do what my makes commanded , and yet confidently hoped to escape what he threatned . no● did i doubt of having christ my redeemer and advocate in the next lif● , when i had been a bitter enemy to him and his m●mbers in this life . h●re was blindnesse with a witnesse ; as it is not to be believed how blind and blockish men are , that have onely the flesh for their guide ; espe●●ally if ●hey have hardned their hearts , and sea●ed thei●co●sciences with a customary sinning . as i could give you for instance , a large catalogue of rare examples , how sin hath besotted men : and what stark fools carnal men are in spiritual things ; he they never so wise for mundane knowledge . but least i● should be taken for a digression or excursion , you shall have a list of them by themselvs ; the which i will add as an appendix to this discourse , or dialogue . in the mean time i have given you a brief of my manifold provocations , and great ingratitude to my maker and redeemer ( for otherwise i might be endlesse in the prosecution thereof ) . it remains that i should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . but touching it be pleased to peruse that smal tract , intituled , a short and sure way to grace & salvation : or , three fundamental principles of christian religion , by r. y. from page 4 , to page 10. sect. xxxiv . loose libertine . if this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what i have heard from you , makes me also tremble . for if such honest moral men , that live so unreprovably as you had done , go not to heaven ; what will become of me ? that have been openly profane , and notoriously wicked all my time ? yea , it contented me no● to do wickedly my self , and so damne my own soul : but i have been the occasion of drawing hundreds to hell with me ; by seducing some , and giving ill example to others , ( the infection of sin , bei●g much worse then the act ) . as how many have i drawn to be drunkard● ? and swearers , and who emongers , and profane persons ? insomuch , that the blood of so many souls as i have drawn away , will be required at my hands . yea , my life ha●h been so debauched and licentious , that i have brought a scandal upon the gospel , and made it odious to the very turks and infidels , rom. 2. 24. convert . alass ! what i did that was morally good , or what evil i refrained , was more for self end● , or more for fear of men's laws , then for love of christ's gospel . true , i went under the notion of an honest man , and a good christian : i was baptized into the faith , and made a member of christ's visible church : but i was so far from indeavouring to performe , what i then promised ; that in effect i even renounced both christ , and my baptisme , in persecuting him , and all that sincerely professed his name ; thinking i did god good service therein , joh. 16. 2. gal. 1. 13 , 14. phil. 3. 6. nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so milde and gentle ) we are all the seed of the serpent , gen. 3 ▪ 15 and children of the divel , joh. 8. 44. yea , the very best moral man is but a tame divel , as athanasius well notes . but it is a true proverb , the blinde eat many a flie ; and all colours are alike to him that is in the dark . loose libertine . so much the worse is my condition : for my conscience tells me , there is not a word you have spoken of your self , but i can justly apply the same unto my own soul , and a great deal more . for whereas you have been a moral honest man ; so that none except your self , could tax you for breaking either god's law , or man's : i have been so wicked and profane , that i could most presumptu●usly , and of set purpose , take a pride in my wickednesse , commit it with greedinesse , speak for it , de●end it , joy in it , boast of it , tempt and inforce to it ; yea , mock them that disliked it . as if i would send challenges into heaven , and make love to destruction ; and yet did applaud my self , and prefer my own condition before other men's : saying , i was no di●●embler ; yea , i hated the hypocrisie of professors : i do not justifie my self , and despise others , like the puritanes : i am not factious , schismatical , singular , censorious , &c. i am not rebellious , no● contentious , like the brownists , and anabaptists . i am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , i was never troubled in minde , as many scrupulous fools are . i have a good heart , and mean as well as the precisest . but now i see the divel and my own deceitful heart deluded me so ; that my whole life hitherto , hath been but a dream , and that like a blind man , i was running headlong to hell , when yet i thought my self in the way to heaven . just as if a beggar should dream , that hewe●e a king , or as if a traitor should dream of his being crowned , when indeed he was to be beheaded ; the case of laodicea , rev. 3. 17. the young man in the gospel , luk. 18. 20 , 21. and that pharisee , spoken of luke 18. 11. 12. sect. xxxv . convert . it was not your case alone , but so it fares with the worst of sinners : onely it much rejoyces me , that it hath pleased god to open your eyes , to see all this in your self . for flesh and blood hath not revealed it unto you . yea wee are naturally so blind , and deaf , and dead in sin and in soul : that wee can no more discern our spirituall filthinesse , nor feel sin to bee a burden , then a blind ethiopian can see his own blackness , or then a dead-man can feel the weight of a burthen , when it is laid upon him . acts. 28. 27. isay. 6. 9 , 10. and this common experience shewes ; for if you observe it , who more ▪ socond , confident and secure , then the worst of sinners ; they can strut it under an unsupportable mass ●f oaths , blasphemies , thefts , murthers , adulteries , drunkness and other the like sins ; yea can easily swallow these spiders with mithridates , and digest them too : when one that is regenerate , shrinkes under the burden of wandring thoughts , and want of proficiency . but why is it ? they are dead in sin . ephes. 2. 1. revel. 3. 1. now lay a mountain vpon a dead-man , he feels not once the weight . to a christian that hath the life of grace , the least sin lyes heavy upon the conscience : but to him that is dead , let his sins , be as heavy as a mountain of l●●d ; hee feels in them no weight at all . again , they are insensible of their fin and danger , because ignorant for for what the eye seeth not , the hear trueth not . security makes wordlings merry , and therefore are they secure , because they are ignorant . a dunce wee know , seldome makes doubts : yea a fool sayes solomon , boasteth and is confident . prov. 14. 16. neither do blind-men ever blush . and the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad : for take away from mens minds vain opinions , flattering hopes , false valuations , imaginatious and the like ; you will leav the minds of most men and women , but poor sh●unken things ; full of melancholly , indisposition , and unpleasing to themselves . ignorance is a vail or curtain to hide away their sins : whereupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be wel● . the div●l and the flesh , prophesy prosperity to sin , yea life and salvation , as the pope promised the powder-traitors : but death and damnation ( which gods spirit threa●e●s ) will prove the crop they will reap . for god is true , the divell and all flesh are lyers . when wee become regenerate , and forsake sin ; then the divell strongly , and strangely assaults us : as he did christ , when he was newly baptized ; and pharoh the children of israel , when they would forsake egypt ; and herod the children , when christ was come to deliver his people . whence , commonly it coms to pass , that those think best of themselves , that have least cause ; yea the true christian , is as fearfull to entertain a good opinion of himself ; as the false is unwilling , to he driven from it . they that have store of grace , mourn for the want of it : and they that indeed want it , chant their abundance . none so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear , then they that have the greatest cause to hope . wee feel corruption not by corruption , but by grace : and therefore the more wee feel our inward corruptions ; the more grace we have . contraries , the neerer they are to one another , the sharper is the conflict betwixt them : now of all enemies , the spirit and the flesh are neerest one to another , being both in the soul of a regenerate man ; and in all faculties of the soul , and in every action that springeth from those faculties . the more grace , the more spirituall life ; and the more spirituall life , the more antipathy to the contrary : whence none are so sensible of corruption , as those that have the most living souls . sect. xxxvi . now for remedy of the contrary , there cannot be a better lesson for carnall men to learn then this . all the promises of god are conditionall , to take place if wee repent : as all the threatnings of god are conditionall , to take place if wee repent not . but wicked men , as they believ without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , wee are cast down in the disappointing of our hopes ; in the same measure , as we were too much listed up , in expectation of good from them . whence these perremptory presumers if ever they repent , it is commonly as francis spira , an advocate of padua did : and never did any man plead so well for himself , as he did against himself . one star is much bigger then the earth ; yet it seems many degrees less . it is the nature of fear , to make dangers greater , helps lesse then they are . christ hath promised peace and rest unto their souls that labour , and are heavy laden ; and to those that walk according to rule . matth. 11. 29. gal. 6. 16. even peace celestiall in the state of grace , and peace eternall in the state of glory . such therefore as never were distressed in conscience , or live loosly ; never had true peace . peace is the daughter of righteousnesse . rom. 5. 1. being justifyed by faith , we have peace with god . but hee who makes a bridg of his own shaddow , will be sure to fall into the water . those blocks , that never in their life were moved with gods threatnings , never in any straight of conscience , never groaned under the burthen of gods anger : they have not so much as entred into the porch of this house ; or lift a foot over the threshold , of this school of repentance . oh! that wee could but so much fear the eternall pains , as wee do the temporary ; and bee but so carefull to save our souls from torment , as our bodies . in the mean time , the case of these men is so much the worse ; by how much there fear is the lesse . it faring with the soul , as with the body : those diseases , which do take away all sence of pain ; are of all others most desperate . as the dead palsey , the falling sickness , the sleepy lethargie , &c. and the patient is most dangerously sick , when he hath no feeling thereof . in like manner , whilst they suppose themselves to be free from judgment ; they are already smitten with the heaviest of gods judgments ; a heart that cannot repent . rom. 2. 5. in a lethargie , it is needfull the patient should be cast into a burning fever ; because the sences are benummed , and this will waken them , and dry up the besotting humors . so in our dead securety , before our conversion ; god is fain to let the law , sin , conscience and satan loose upon us ; and to kindle the very fire of hell in our souls : that so we might be rowsed out of our security : but thousands of these blocks , both live and depart with as great hopes , as men go to a lottery : even dreaming of heaven , untill they awakein hell . for they too often die , without any remors of conscience like blocks ; or as an oxe dyes in a ditch . yea thousands that live like laban , dye like nabal , ( which is but the same word inverted . ) whilest others the dear children of god , dye in distresse of conscience . for it is not every good mans hap , to dye like antonius pius ; whose death was after the fassion , and semblance of a kindly , and pleasant sleep . however saint austins rule , will be sure to hold . he cannot dye ill , that hath lived well : and for the most part , he that lives conscionably , dyes comfortably , and departeth rich . and so you see , how it fares with the wickedest and worst of men . wherefore if you are truly sensible of your wretchedness : it is a good sign , that you are in some forwardness to be recovered ; and really to become so good , as formerly you but dream'd , or imagined your self to bee . and indeed the very first step to grace , is to feel the want of grace ; and the next way to receive mercy , is to see your self miserable . therefore our constant , and most diligent search should be , to find out the naughtiness of our own hearts ; and to get strenght from god , against our prevailing corruptions . sect. xxxvii . loose libertine . but is there any hope for one so wicked as i ? who have turned the grace of god into wantonesse ; applying christs passion as a warrant for my licenciousness , not as a remedy ; and taking his death as a licence to sin , his ●ross as a letters pattent to do mischief . as if a man should head his d●um of rebellion , with his pardon . for i have most spi●efu●ly , and maliciously , taken up arms against my maker , and fought against my redeemer all my daies . convert . do but unfainedly repent you of your sins , and forsake your former evill wayes , and lay held upon christ by a true● and lively ●aith : my soul for yours , god i● very ●eady to forgive them , bee they neve● so many , and innumerable for multitude ; never so ha●nous , for qualitie & mag●itude . yea , i can shew you your pardon from the great king of heaven for al that is past . the which you may read at large isai. 55 , 7. ezek. 18. 21. to 29. and 33. 11. jo l. 2. 12 , 13 , 14. yea read 1 cor. 6. 10 , 11. together with the story of man●sses , mary m●gdelen , the thief , and the prodigall son : & you shal see presidents thereof . yea the very murtherers of the son of god , upon their serious and unfained repentance , and stedfast believing in him ; received pardon and salvation . and indeed dispai● , is a sin which never kn●w jesus . true , every sin deserves damnation : but no sin shall condemn , but the ●●ing and conti●uing in it . true repentance , is ever blest with forgiveness . and know this , that gods mercy is greater then thy sin , what ever it bee : you cannot be so infi●ite in sinning , as he is infinite in pardoning , if you repent : yea sins upon repentance are so remitted ; as if they had never been committed . i will put away thy transgressions as a cloud , and thy sins as a m●●t . isay. 44. 22. and what by corruption hath been done , by repentance is undone . as the former examples witness . come and let us reason tog●ther , saith the lord , though your sins be as scarlet ; they shall be as white as snow . isai 1. 18. yea whiter then snow : for the prophet david , laying open his blood guil●in●ss , and his originall impurity , useth these words : pu●geme with hysop , and i shall be clean ; wash me , and i shall be whiter then snow , psal. 51. 7. and in reason , did christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? o who would not cast his burthen upon him ? that desires to give ease . as i live saith the lord , i would not the death of a sinner , ezek. 18. 32. and 33. 11. onely , apply not this s●lve , before the ulcer be searcbed to the bottom : lay not hold upon mercy , untill you be throughly humbled . the onely way to become good ; is first to believe that you are evill : and by accusing our selvs , wee prevent satan : by judging our selvs , wee prevent god . are wee as sick of sorrow , as wee are of sin ; then may wee hopefully go to the physitian of our souls , who came into the world onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of death . god does not power the oyl of grace , but into a broken , and contrite heart . wouldest thou get out of the miserable estate of nature , into the blessed estate if grace ? and of satan's bondslave become the childe of god , and a member of christ ? wouldest thou truly k●ow thine own heart ? and he very sensible how evil and wicked it is ? that so thou maist have a more humble conceit of thy self ? lay to heart these three particulars : 1. the corruption of our nature , by reason of original sin . 2 our manifold breach of god's righteous law , by actual sin . 3. the guilt and punishment due to us for them both . this being done , thou wilt see and find , thy necessity of a redeemer . and it is thirst onely that makes us relish our drink ; hunger our meat . the full stomach of a pharisee , surcharged with the superfluities of his own merits , will loath the hony-comb of christ's righteousness . this was it , which made the young prodig●l , to relish even servants fare ; though before wanton , when full fed at home . no more rellish feels the pharisaicall heart , in christs blood : then in a chip : but o how acceptable , is the fountain of living waters ; to the chased hart panting & braying . the blood of christ to the wearie and tyred soul ; to the thirsty conscience scorched with the sence of gods wrath : hee that presents him with it , how welcome is hee ? even as a speciall choise man , one of a thousand . and the deeper the sence of misery is , the sweeter the sence of mercy is . sect. xxxviii . then if you would be satisfied for time to come , whether your repentance , and conversion be true and sound ? these particulars will infallibly informe you . if you shall persevere , ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible sign , your repentance is found , otherwise not . if thou dost call to minde , the vow which thou madest in baptisme and dost thy indeavour to perform that , which then thou didst promise if thou dost square thy life , according to the rule of gods word ; and not after the rudements of the world . if thou art willing to forsake all sin , without reserving one : ( for otherwise that one sin may prove the bane of all thy graces : even as gidion had seventy sons , and but one bastard : and yet that bastard , destroyed all the rest that were legitimate . judg. 9. 5. ) sin is like the ivie in the wall ; cut off bow , branch , body , stump ; yet some strings or other will sprout out again : till the root be pluck't up , or the wall be pulled down and ruined ; it will never utterly die . regeneration , or new birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . god's children are known by this mark , they walk not after the flesh , but after the spirit rom. 8. 1. if christ have called you to his service , your life will appear more spirituall , and excellent then others . as for your fails , 't is a sign that sin hath not gained your consent , but committed a rape upon your soul ; when you crie out to god . if the ravished virgin under the law cried out , she was pronounced guiltlesse . a sheep may fall into the mire , but a swine delights to wallow in the mire . great difference between a woman that is forced , though she cries out and strives : and an alluring adulteress . again , the thoughts of the godly are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . would we know our own hearts , and whether they be changed by a new birth : examine we our thoughts , words , actions , passions ; especially , our thoughts will inform us ; for these cannot be subject to hypocrisie , as words and deeds are . sect. xxxix . then by way of caution know ; that a child may as soon create it self , as a man in he state of nature regenerate himself . we cannot act in the least , unlesse god bestowes upon us daily privative grace , to defend us from evil ; and daily positive grace , inabling us to do good . and those that are of christs teaching , know both from the word , and by experience , that of themselvs they are not onely weak , but even dead to what is good ; moving no more then they are moved : that their best works are faulty , all their sins deadly , all their natures corrupted originally . you hath he quickned , that were dead in trespass●s and sins ephes. 2. 1. yea , we are altogether so dead in sin , that we cannot stir the least joint , no not so much as feel our own deadness , nor desire life , except god be pleased to raise and restore our souls ; from the death of sin , and grave of long custom , to the life of grace . apt we are to all evil , but reprobate and indisposed to all grace and goodness ; yea , to all the means thereof . my powers are all corrupt ; corrupt my will : marble to good , but wax to what is ill . insomuch , that we are not sufficient of our selves to think , much lesse to speak , least of all to do that which is good , 2 cor. 3. 5. joh. 15. 4 , 5. if we have power to choose or refuse the object ; to do these well we have no power . we have abilitie , we have will enough to undo our selvs , scope enough hell-ward ; but neither motion , nor will to do good : that must be put into us by him that gives both power and will , and power to will . finally , each sanctified heart feels this , but no words are able sufficiently to expresse , what impotent wretches we are , when we are not sustained . so that we have no merit , but the mercy of god to save us : nothing but the blood of christ , and his mediation to cleanse and redeem us : nothing but his obedience to enrich us . as for our good works , we are altogether beholding to god for them , not god to us ; nor we to our selvs : because they are onely his works in us . whatsoever thou art , thou owest to him that made thee : what ever thou hast , thou owest to him that redeemed thee . therefore if wee do any thing amiss , let us accuse our selvs : if any thing well , let us give all the praise to god . and indeed , this is the test of a true or false religion : that which teacheth us to exalt god most , and most to depresse our selves is the true : that which doth most prank up our selvs , and detract from god ; is the false . as bonaventure well notes . sect. xl . now to winde up with a word of exhortation ; if thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory , and constant : and take heed you harden not again ; as pharaoh , the philistins , the young man in the gospel , pilate and judas did : resemble not the iron , which is no longer soft , then it is in the fire ; for that good ( saith gregory ) will do us no good , which is not made good by persevarance : if with these premonitions , the spirit hath vouchsa●ed to stir up in thine heart any good motions , and holy purposes to obey god , in letting thy sins go ; quench not , grieve not the spirit , 1 thes. 5. 19. return not with the dog to thy vomit ; least thy latter end prove seven-fold worse then thy beginning , matth. 12. 43 , 45. o it is a fearful thing to receive the grace of god in vain ! and a desperate thing , being warned of a rock , wilfully to cast our selves upon it . neither let satan perswade you to defer your repentance ; no , not an hour ; least your resolution proves as a false conception , which never comes to bearing . besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . thirdly if thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoff ; for this be sure of , if your person and waies please god , the world will be displeased with both : if god be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . but take heed of losing god's favour to keep theirs . b●da tells of a great man , that was admonished by his friends in his sicknesse to repent : who answered , he would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him : but then his answer was , that it was now too late ; for i am judged and condemned already . a man cannot be a nathanaël , in whose heart there is no guile ; but the world cou●ts him a fool . but christ saies , verily except ye be converted , and become as little children ; ye shall not en●er into the kingdome of heaven , mat. 18. 3. again , satan and your deceitfull heart will suggest unto you : that a religious life , is a dumpish and mellancholly life : but holy david will tell you , that light is sown to the righteous ; and joy to the upright . psal. 97. 11. isa. 65. 14. and experience tells , that earthly and bodily joyes ; are but the body or rather the dregs of that joy , which gods people feel and are ravished with ▪ as o the calm , and quietness of a good conscience the assura●ce of the pardon of sin , and joy of the holy ghost , the honesty of a virtuous and holy life how sweet they are . yea even plato an heathen could say : that if wisdome and virtue could but represent it self to the eies ; it would set the heart on fire with the love of it . and the like of a sinners sadness , as hear what seneca sayes ; if there were no god to punish him , no divell to torment him , no hell to burn him , no man to see him : yet would hee not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his conscience . but experience is the best informer : wherefore take the councell of holy david , psalm . 34. 8. o tast and seek that the lord is good : blessed is the man , that trusteth in him . to which accordeth that of holy bernard , good art thou o lord to the soul that seeks thee ; what art thou then , to the soul that finds thee . as i may apeal to any mans conscience , that hath been softned with the unction of grace ; and truly tasted of the powers of the world to come ; to him that hath the love of god shed abroad in his heart by the holy ghost : whether his whole life bee not a perpetuall halelujak , in comparison of his natural condition . whence they are able to ●●eight all such objections ; as he did : you tel 〈◊〉 that scrupling of small maters , is but slumbling at straws ; that they be but trifles : when i know your tongue can tell nothing but truth , i will believ you . fiftly , beg of god that he will give you a new heart , and when the heart is changed ; all the members will follow after it ; as the rest of the creatures after the sun , when it ariseth . but without a work upon the heart , wrought by the spirit of god ; it will follow its own inclination to that which it affecteth ; whatsoever the judgment shall say to the contrary : that must bee first reformed , which was first deformed . it is idle , and to no purpose to purge the channell , when the fountain is corrupt . whence the apostle orderly bids us , first bee renewed in the spirit of our minds ; and then let him that stole , steal no more , ephe. 4. 23. 24. yea it is god's own counsell , to the men of jerusalem , jer. 4. wash thine heart from wickedness : that thou mayst be saved ver. 14. it is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomach . to what purpose is it to crop off the the top of weeds , or lop off the bows of the tree , when the root and stalk remain in the earth : as cut off the sprig of a tree , it grows still ; a bow , an arm , still it grows , lop off the top , yea saw it in the midd'st , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more ; whence it is that god saith , give me thine heart , prov. 23. 26. great cities once expunged , the dorpes and villages will soon come in of themselvs : the heart is the treasury and store-house of wickedness mat. 12. 34. such as the heart is , such are the actions of the body which proceed from it , mat. 12. 35. therefore as christ saith , make clean within , and all will be clean , otherwise not , mat. 23. 26. therefore davids prayer is , create in me a new heart o lord , and renew a right spirit within me , psal. 51. 10. do thou the like , importune him for grace ; that you may firmly resolve , speedily begin , and continually persevere ; in doing and suffering his holy will : desire him to inform and reform you so , that you may neither misbeliev nor mislive ; to change and purify your nature , subdue your reason , rectify your judgment , reform and strengthen your will , renew your affections , and beat down in you , whatsoever stands in opposition to the scepter of jesus christ . sixthly and lastly ; if you receive any power against your former corruptions ; forget not to bee thankfull , yea study all possible thankfullness , for that you and i , are not at this present frying in hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter ; it is his unspeakable goodness . and there is nothing more pleasing to god , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then thankfulness . nee will sow there , and there onely plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest ; but are sure to loose , both their seed and labour . consider what hath been said , and the lord give you understanding in all things . and so much for the second part . an appendix followes : wherein you have instances of all sorts ; how sin besots men . sold onely by james crump , in little bartholomews well-yard ; and by henry ●●ipps , in popes-head alley , 1658. the cry of sodom enquired into; upon occasion of the arraignment and condemnation of benjamin goad, for his prodigious villany. together with a solemn exhortation to tremble at gods judgements, and to abandon youthful lusts. s.d. danforth, samuel, 1626-1674. 1674 approx. 75 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a36192 wing d176 estc r214395 99826574 99826574 30977 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. a36192) transcribed from: (early english books online ; image set 30977) images scanned from microfilm: (early english books, 1641-1700 ; 1775:16) the cry of sodom enquired into; upon occasion of the arraignment and condemnation of benjamin goad, for his prodigious villany. together with a solemn exhortation to tremble at gods judgements, and to abandon youthful lusts. s.d. danforth, samuel, 1626-1674. [4], 25, [1] p. printed by marmaduke johnson, cambridge [mass.] : 1674. s.d. = samuel danforth. reproduction of the 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 sin -meditations -early works to 1800. 2006-09 tcp assigned for keying and markup 2006-09 apex covantage keyed and coded from proquest page images 2007-08 taryn hakala sampled and proofread 2007-08 taryn hakala text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the cry of sodom enqvired into ; upon occasion of the arraignment and condemnation of benjamin goad , for his prodigious villany . together with a solemn exhortation to tremble at gods judgements , and to abandon youthful lusts . by s. d. isa . 26. 9. — when thy judgements are in the earth , the inhabitants of the world will learn righteousness . psal . 119. 118. thou hast troden down all them that erre from thy statutes : for their deceit is falshood . ver . 119. thou puttest away all the wicked of the earth like dross : therefore i love thy testimonies . ver . 120. my flesh trembleth for fear of thee , and i am afraid of thy judgements . 1 pet. 2. 11. dearly beloved , i beseech you as strangers and pilgrims , abstain from fleshly lusts , which war against the soul . cambridge : printed by marmaduke johnson . 1674. christian reader , it is a solemn expression of the kingly prophet , the sweet singer of israel , psal . 36. 6. thy judgements ( o lord ) are a great deep ! too great a deep to be fathomed , without the help of scripture-direction . had not the most high condescended to give us ( poor silly worms ) the comment of his word , upon the more abstruse and less discernable passages of his works , how hard had it been for us to have found out , and understood the true sense and meaning of many his darker dispensations . amongst many other , this might have been looked at as astonishingly strange , that the worst of sins should be perpetrated , in some , the best of places and societies ; that enormities not so much as named amongst gentiles , should be found among christians : had not the oracles of god unfolded , and laid open the mystery of such ( otherwise inscrutable ) s●crets of his profound providence . it was in the sanctuary , that the distr●ssed psalmist saw a plain and easie way out of the perplexing intricacies , of those sad tentations , in which he had been so far bewildered , and well-nigh lost , psal . 73. 16 , 17. by scripture-light , in the forementioned case , we may easily discern , not onely that it is , but how it comes to pass ; and be informed , that the holy and blessed god is never more gloriously just , then when most dreadfully severe against such as despise , and will not obey his gospel . no judgements are more direfull , and to be dreaded , then spiritual ; nor are any nearer such , then they who have , and improve not , but set light by , and abuse the gospel and grace of our lord jesus . the ground often rained upon , which yet brings forth nothing but thorns and briers , is rejected , and nigh to cursing , and its end is to be burned , heb. 6. 7. 8. it was thus of old , psal . 81. 10 — 12. open thy mouth w●●e , and i will fill it . but my people would not hearken to my voice , and israel would none of me : so i gave them up to their own hearts lusts , and they walked in their own counsels . how unquestionably righteous the holy god is , in such severity against his own people , will be abundantly evident , to all who shall consider , how trimendous his dealings have been with poor ignorant heathen . if such , who have had and abused but that glimmering star-light , which ( to weak eyes ) so dimly shineth from the works of creation and providence , have been so terribly treated ; that , as the apostle expresseth , rom. 1. 18 , to the end of the chapter , the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , who imprison the truth in unrighteousness : so that because when they knew god , they did not glorifie him as god , he gave them up to uncleanness , to filthy practices , to vile affections , and at last to a reprobate minde : of how much sorer punishment shall they be thought worthy , who have troden under foot the son of god , continuing to sin under and against a far more glorious light , then ever the heathen had ? an awfull ( and not to be forgotten ) instance of this , so formidably solemn a truth , was the sad occasion unto our reverend brother , the pious and judicious author of the ensuing discourse , to lift up his voice like a trumpet . his eminent faithfulness in so doing , we cannot but approve . it 's surely no season for watchmen to be silent , when heaven-daring sins are calling aloud for vengeance . we willingly commend it to the press , and serious perusal of all , into whose hands it may come ; heartily praying , it may ( by a blessing from above ) become successfull unto all that good intended , and hoped for in making it thus publick . john sherman . urian oakes . thomas shepard . the cry of sodom enquired into . gen. xviii . 20 , 21. and the lord said , because the cry of sodom and g●morrah is great , and because their sin is very grievous ; i will go down now ; and see whether they have done altogether according to the cry of it , which is come unto me : and if not , i will know . behold the solemn inquisition which the lord made concerning the abominable filthiness of the sodomites , which cried unto heaven for vengeance . in the description whereof observe , 1. the fearfull aggravation of their wickedness . the cry of sodom and gomorrah is great , and their sin is very grievous . sodom and gomorrah were ancient cities in the land of canaan , situate in the vale of siddim , bordering upon the tribe of judah . there were two other cities , which perished with them , viz. admah and zeboim , deut : 29. 23. but sodom and gomorrah are onely named in my text , because as they were the most notable and famous for estate and greatness , so they were the most notorious and infamous for sin and lewdness . ezek. 16. 46. sodom and her daughters . the sins of sodom were many and great , but that which was the most grievous of all , was their abominable filthiness in all manner of vncle●nness . ezek. 16. 49 , 50. behold , this was the iniquity of thy sister sodom , pride , fulness of bread , and abundance of idleness was in her and in her daughters , neither did she strengthen the hand of the poor and needy , and they were haughty , and committed abomination before me . this their wickedness cried unto heaven for vengeance . a figurative expression , holding forth the heinousness and notoriousness of their sin and wickedness . it made a clamorous noise in the ears of the lord , so that he could not rest nor be quiet in heaven by reason of the horrid cry of their horrible lewdness , which sounded continually in his ears . 2. the assertion and vindication of divine justice and equity in the judicial process against them . i will go down now , and see whether they have done altogether according to the cry of it , which is come unto me : and if not , i will know . these words are spoken after the manner of men , but are to be understood after the manner of god. local descension is not compatible to the omnipresent , nor external information to the omniscient . the lord is every-where present , and is not capable of any local motion ; nevertheless he is said to go down , in respect of the visible form and manner , wherein he revealed himself at this time , appearing in the shape and likeness of a man. the lord seeth the most secret wickedness , and knoweth our thoughts afar off , and needeth not to make any search or enquiry : nevertheless , that he might clear up the equity of his tremendous dispensation toward sodom , and set an example unto civil judges , to take exact cognizance of the cause , and after accurate examination to proceed to sentence and judgement ; he condeseendeth after the manner of men , to make proof and triall of the truth and weight of that horrid cry , which came up to heaven against the filthy sodomites . i will see whether they have done altogether , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an fecerint consummationem , whether they have made a full end , whether they have finished their sin , and filled up the measure of their iniquity ; and if they have , i will proceed to execute v●ngeance upon them . thus abraham understood the lords expression , as appeareth by his intercession , wilt thou also destroy , &c. ver . 23. doct. abominable filthiness and uncleanness is a crying sin , and grievous wickedness in the account of god ; for which he maketh diligent inquisition , and executeth dreadfull vengeance . the sodomites were extremely wicked , prodigiously unclean , monstrously profuse in all manner of lechery , obscenity and lasciviousness . gen. 13. 13. the men of sodom were wicked , and sinners bef●re the lord exceedingly : wherefore the lord visited them with the sword , and brought them into servitude and bondage to their enemies , to whom they continued in subjection twelve years , gen. 14. 1 — 4. during this time , righteous lot coming and dwelling amongst them , bare witness against their unclean and impious conversation , 2 pet. 2. 7 , 8 ▪ but these shameless miscreants , in stead of being bettered either by afflict●on or admonition , grew far worse , and added perfidiousness and rebellion to the rest of their wickedness ; wherefore the lord whetted the sword against them the second time , overthrew their armies , sent the people into captivity , and their goods became a prey to their enemies , gen. 14. 10 , 11. nevertheless , through the wonderful patience of god , they were rescued by the hand of abraham for lots sake , and the lord spared them yet fifteen years longer . but in stead of being gained or reclaimed thereby , they increased and multiplied their wickedness , and filled up the measure of their sin , growing so impudent and outragious in their villany and lewdness , that the cry thereof went up to heaven , and the lord himself came down in the likeness and similitude of a man , accompanied with two of his holy angels , to make search and diligent inquisition concerning their clamorous and crying wickedness ; and upon triall , found it to be most prodigious . witness their beastly incivility and rage against those heavenly guests , the two holy angels , which lodged in the house of righteous lot , gen. 19. 4 , 5. wherefore the lord destroyed them with fire and brimstone from heaven , ver . 24 , 25. and turned the whole country into a standing , stinking lake . now that no man may plead ignorance , nor be able to say another day , that the ministry did not acquaint them with the nature and heinousness of this transgression , let us with holy modesty , in the fear of god , enquire , quest . 1. what is that abominable vncleanness , which crieth in the ears of the lord of hosts , and hastneth divine vengeance ? answ . it is expressed by and comprehended under those two terms , fornication , and going after strange flesh , jude ver . 7. fornication being taken in a large sense , comprehends not onely whoredome and self-pollution , but also adultery , matt , 5. 32. and incest , 1 cor. 5. 1 , going after strange flesh , comprehends sodomy and bestiality . these are the severall sorts of abominable uncleanness , which cry for vengeance . 1. self-pollution , when a man practiseth uncleanness , and commits filthiness with his own body alone . this was the sin of onan the second son of judah , who out of envy and malignity against his brother deceased , lest he should raise up seed to him , abhorred the lawful use of the marriage-bed , and most impurely defiled himself . which fact of his , was so detestable in the sight of god , that he slew him by his immediate hand , and suffered not such a villain to live upon the face of the earth , gen. 38. 9 , 10. seducers are called f●lthy dreamers that defile the flesh , jude ver . 8. some learned interpreters understand it properly of their defiling their bodies by nocturnal pollutions . this is a hatefull and an odious sin , and usually the fruit and punishment of impure thoughts and f●●cies in the day-time . it seemeth that these impostors were so addicted to lasciviousness , ( as our english annotators observe ) that they did not onely practise it being awake , but also dreamed of it , and defiled themselves in their sleep . yea , the truth is , their spiritual dreams ( which i think are proper●y intended ) viz. their erroneous and heretical opinions , were unclean speculations , turnings the grace of god into lasciviousness , ver . 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into profu●●ness in lux●ry and uncleanness , and issued in all manner of carnal pollution● . 2. whoredome , the vi●iating of a single woman . deut. 23. 17. there shall be no whore of the daughters of israel . lev. 19. 29. do not prost●r 〈◊〉 thy daughter , to cause her to be a whore , le●t the land fall to whoredome , and the land become full of wickedness . ephes . 5. 5. this ye know , no whoremonger , nor unclean person — hath any inheritance in the kingdome of christ . and of god. 3. adultery , the violating of the marriage-bed . this is a h●ino●● 〈◊〉 ; yea , it is an iniquity to be punished by the judges . it is a fire that consumeth to destruction , job 91. 11 , 12. the adulterer and 〈◊〉 adulteress shall surely be put to death , lev. 20. 10. whoremongers and adulterers god will judge , heb. 13. 4. 4. incest , uncle●nn●ss committed by parties that are near of kin , between whom there is consanguinity or affi●ity , within the degrees prohibited by the law of god. lev. 18. 6. none of ●ou shall approach to any that is near of kin to him , to uncover thei● 〈…〉 lord. this was the sin of re●ben , for which he was degraded from his dignity , and deprived of his birth-right , gen. 49. 4. 1 chron. 5. 1. amnon , and absalom , and herod the te●rarch , made themselves infamous by this kinde of wickedness . the co●inthians were required by the apostle to deliver the incestuous pe●son to satan , cor. 5 4 , 5. 5. sodomy , filthiness committed between p●●ties of 〈◊〉 same sex : when males with males , and females with females work wickedness . if a man lieth with mankinde , as he lieth with a woman , both of them have committed an abomination : they shall surely be put to death , their blood shall be upon them , lev. 20. 13. this sin raged amongst the sodomites , and to their perpetual infamy ▪ it is called sodomy . against this wickedness , no indignation is sufficient . the athenians pu● such to death theodosius and arc●dius adjudged such to be burnt . amongst the romans , it was lawful for a man to kill him that made such an assault upon him . 6. bestiality , or buggery , when any prostitute themselves to a beast . this is an accursed thing , deut. 27. 21. cursed be he that lieth with any manner of beast : and all the people shall say , amen . this is monstrous and horrible confusion : it turneth a man into a bruit beast . he that joyneth himself to a beast , is one flesh with a beast . livi● 18. 23. neither shalt thou lie with any beast , to defile thy self therewith neither shall any woman stand before a beast to lie down thereto : it is confusion . this horrid wickedness pollutes the very beast , and makes it more unclean and beastly then it was , and unworthy to live amongst beasts , and therefore the lord to shew his detestation of such villany , hath appointed the beast it self to be slain . lev. 20. 15 , 16. if a man li● with a beast , he shall surely be put to death , and ye shall slay the beast . and if a woman approach to any beast , and lie down thereto , thou shalt kill the woman and the beast : they shall surely be put to death , their blood shall be upon them . all these abominations reigned amongst the ancient inhabitants of canaan , and caused their land to vomit them out , lev. 18. 24 , 25. but the men of sodom and gomorrah were the most notorious therein : for they were all of them , both young and old addicted to such lewdness , and went through all sorts of uncleanness , giving themselves over to fornication , and going after strange flesh , and attained to a prodigious height , and hellish perfection therein ; and therefore are set forth for an example , suffering the vengeance of eternal fire , jude ver , 7. quest . 2. why is carnall vncleanness said to be a crying sin , and gri●vous wickedness , for which god maketh diligent inquisition , and executeth dreadful vengeance . reas . 1. because the sin of uncleanness is a bold and presumptuous violation of the holy law and blessed commandment of god. 1 thess . 4. 3 , 4 , 5. this is the will of god , even your sanctification , that ye should abstain from fornication : that every one of you should know how to possess his vessel in sanctification and honour ; not in the lust of concupiscence , even as the gentiles which know not god. lev. 18. 24 , 26 , 30. d●file not you your selves in any of these things . ye shall keep my statutes and my judgements , and shall not commit any of these abominations , &c. lewd and filthy persons thwart and cross the sacred and soveraign will of god , preferring their base lusts , and the satisfaction thereof , before gods royal commandment , and obedience thereunto . reas . 2. because the sin of uncleanness is a most polluting and defiling sin . it is most opposite to holiness , and is properly called vncleanness , 1 thess . 4. 7. it pollutes a mans person , mat. 15. 19 , 20. out of the heart proceed evil thoughts . murthers , adulteries , fornications , &c. these are the things which defile a man. it pollutes the body , and turns the temple of the holy ghost into an hog-stie , and a dogs kennel . 1 cor. 6 ▪ 18 , 19. he that committeth fornication sinneth against his own body . what , know ye not that your body is the temple of the holy ghost ? 1 cor. 3. 17. if any man defile the temple of god , him shall god destroy . such as wallow in the lusts of uncleanness are dogs and swine : 2 pet. 2. 22. the dog is turned to his own vomit again , and the sow that was washed to her wallowing in the mire . when abner was charged with defiling rizpah , he answereth , am i a dogs head ? 2 sam. 3. 8. the hire of a where and the price of a dog are put together , deut. 23. 18. they are near of kin , even let them go together . it pollutes the noble faculties of the soul , the minde and the conscience , tit. 1. 15. it blindes the minde , darkens the understanding , extinguisheth the light of nature , and of common grace , and makes a man a fool ; as tamar said to amnon , 2 sam. 13. 13. thou shalt be as one of the fools in israel . solomon tells us that a young wanton is a simple man , and void of understanding , and goeth after the strange woman , as an ox goeth to the slaughter , or as a fool to the correction of the stocks , prov. 7. 7 , 22. this sin besots and infatuates the heart , estrangeth it from god , and breeds an hatred and loathing of piety and honesty . whoredome , and wine , and new wine , take away the heart , hos . 4. 11. the impure gentiles , who gave themselves over to lastiviousness , were alitnated from the life of god , ephes . 4. 17 , 18 , 19. seducers , which creep into houses , and lead captive silly women , laden with sins , led away with divers lusts , are men of corrupt mindes , reprobate concerning the faith , 2 tim. 3. 6 , 8. this sin makes men haughty and scornfull , so that they mock at counsels and warnings , and are enraged against wholsome admonitions . the men of sod●m said to lot , stand back . this one fellow came in to so●ourn , and he will needs be a judge . now will we deal worse with thee , then with them , gen. 19. 9. lot admonished his sons in law to get out of that place , because the lord would destroy it ; but he seemed to them , as one that mocked , ver . 14. this sin pollutes a mans speech , and makes his communication rotten and unsavoury , eph. 4. 29. it pollutes a mans course and conversation , and makes it filthy and loathsome , 2 p●t . 2. 7. it pollutes a mans name , and makes it stink , prov. 6. 33. a wound and dishonour shall he get , and his reproach shall not be wiped away . 2 sam. 13. 13. and i , whither shall i cause my shame to go ? the unclean person is burnt in the hand , and branded on the forehead . repentance it self cannot so throughly heal this wound , but some scar will remain in this world : as is evident in the history of samson , david , and solomon . this sin pollutes the company , with whom such converse : they are spots and blemishes in christian societies , 2 p●t . 2. 13. yea , it pollutes and defiles the land where it is committed , and causeth it to spue out its inhabitants . the earth groaneth under the burthen of such horrible enormities , and would willingly empty and cast up its gorge : yea , the lord visiteth the land with sword , famine and pestilence for such abominations , lev. 18. 25. 27. reas . 3. because the sin of uncleanness is most dishonourable and reproachful to the name of god. rom. 2. 22 , 23 , 24. thou that s●●est a man should not commit adultery , dost thou commit adultery ? thou that makest thy boast of the law , through breaking the law dishonourest thou god ? for the name of god is blasphemed amongst the gentiles , through you . what greater disgrace or infamy can be cast upon the grace of god , then to turn it into laseiviousness ? what a reproach is this , that the sons of god are become flesh , carnal , sensual , debauched ; that the members of christ are made the members of an harlot ; yea the members of a beast : that the temple of the holy ghost is become a stews , and brothel-house , yea a cage of unclean birds , yea a very hog-sty ! what horrid profaneness , what hellish sacriledge is this ! reas . 4. because the sin of uncleanness is most off●nsive and displeasing to the holy spirit of god. gen. 6 ▪ 3. the lord said , my spirit shall not alwayes strive with man , because he also is flesh : and ver . 6. it repented the lord that he had made man on the earth , and it grieved him at his heart . corrupt communication grieves the holy spirit of god , ephes . 4. 29 ▪ 30. they that are sensual , are destitute of the spirit , jude ver . 19. the stinking lake of sodom is not so unsavoury and loathsome to the traveller that passeth by , as the lewd and filthy person is to the most holy god : such are the abhorred of the lord , prov. 22. 14. reas . 5. because the sin of uncleanness provokes god to indignation , and augments his fierce wrath against vile sinners . jer. 5. 9. shall i not visit for these things ? saith the lord : and shall not my soul be avenged on such a nation as this ? ephes . 5. 6. because of these things cometh the wrath of god upon the children of disobedience . where do the guests of the strange woman lodge ? in such a tavern or ordinary ? nay , they lodge in the depths of hell , prov. 9. 18. fornicators , adulterers , unclean and eff●minate persons , and abusers of themselves with mankinde , have no inheritance in the kingdome of god , but are shut out among the dogs , and cast into the lake which burneth with fire and brimstone : which is the second death , 1 cor. 69 ; 10. gal. 5. 19 , 21. eph. 5. 5. rev. 21. 8 , 27. & 22. 15. vse i. of instruction . this may serve to vindica●e the holy name of god , and clear in throne , in his dreadful severity toward this vile and wicked youth , in making him a pattern and monument of his fierce wrath and indignation . it may be some among us stand astonished and amazed at this fearfull and tremendous hand of god , in making such a youth , a childe of religious parents , and that in his tender years , such a dreadful example of divine vengeance . i pray consider , 1. the heinous and atrocious nature of his sin and transgression . it is a crying sin ; it makes a ●lamorous noise in the ears of the holy god : it will not suffer god to rest in heaven . it doth not onely trouble our isra●l , but it troubles and disquiets the god of israel . this his sin is exceeding grievous in the sight of god : it is an abomination ; it is confusion . it defiles the land ; the earth groans under the burthen of such wickedness . you pity his youth and tender years , but i pray pity the holy law of god , which is shamefully violated ; pity the glorious name of god , which is horribly profaned ; pity the land , which is fearfully polluted and defiled . 2. consider the equity of gods severe dispensation towards this vile youth . the lord hath proceeded slowly and leisurely , and hath endured this wicked youth with much long-suffering ; untill his sin grew to this prodigious height , and cried for vengeance . for , ( as he himself confesseth ) he lived in disobedience to his parents , in lying , stealing , sabbath-breaking , and was wont to flee away from catechism . he would not hearken to the voice of god , and therefore he gave him up to his own hearts lust . he was extremely addicted to sloth and idleness ; which is a great breeder and cherisher of u●cleanness . the standing pool gathers filth , and harbours toads and filthy vermine . lust is usually warm and stirring in idle bosomes . he gave himself to self-pollution , and o●her sodomitical wickedness . he often attempted buggery with several beasts , before god-left him to commit it : at last god gave him over to it , and he continued in the frequent practise thereof for several moneths . being at length , by the good hand of god , brought under the yoke of government and serv●ce , ( which might have bridled and restrained him from such wickednes● ) he violently brake away from his master , and with an high hand boldly and impudently , like a childe of belial , shook off that yoke of god , casting reproach and disgrace upon his master . having now obtained a licentious liberty , he grew so impudent in his wickedness , as to commit this horrid villany in the sight of the sun , and in the open field , even at noon-day ; proclaiming his sin like sodom . though he be a youth in respect of years , yet he is grown old in wickedness , and ripe for vengeance . the church cannot be cleansed , untill this wicked person be put away from among us . ishmael stood in the same relation to the church of god , was younger in years , yet being convict of a heinous transgression , though far inferiour to this before us , was cast out , and that according to the commandment of god , gen. 21. 9 ▪ 10 , 11 , 12. if we will not pronounce such a villain accursed , we must be content to bear the curse our selves . the land cannot be cleansed , untill it hath spued out this u●clean beast . the execution of justice upon such a notorious malefactor , is the onely way to turn away the wrath of god from us , and to consecrate our selves to the lord , and obtain his blessing upon us . numb . 25. 4. — hang them up before the lord against the sun , that the fierce anger of the lord may be turned away from israel . exod. 32. 29. consecrate your selves to day to the lord , even every man upon his son , and upon his brother , that he may bestow upon you a blessing this day . vse ii. of exhortation unto us all , to sanctifie the name of god in this tremendous dispensation , in making such an one amongst us a sign and an example of vengeance . when nadab and abibu were burnt with fire , for offering strange fire before the lord , m●ses said unto aaron , this is that which the lord spake , saying , i will be sanctified in them that come nigh to me , and before all the people i will be glorified , lev. 10. 3. this is the right interpretation and true improvement of such signal and judicial strokes , viz. to sanctifie the name of god according to his word , and give him the honour and glory due unto his name . psal . 9. 16. the lord is known by the judgement which he executeth : the wicked is snared in the work of his own hands . higgaion , selah . this is a deep meditation . let us look upon this sad and woful example with diligent observation ; let it sink down into our hearts , ponder and weigh it in the causes , circumstances and aggravations thereof . let our thoughts dwell upon this lasting monument of divine wrath. content we not our selves with transient thoughts , in contemplating such a permanent sign and example of vengeance , left god lose of that honour and glory which he expects from us , and we fail of that spiritual fruit which we might and ought to reap thereby . quest . how should we sanctifie the name of god in this tremendous dispensation ? ans . i. in general . fear and tremble before this holy lord god. isa . 8. 13. sanctifie the lord of hosts himself , and let him be your fear , and let him be your dread . the fearful judgements of god executed upon the wicked , ought to strike a holy fear and dread of god into the hearts of the hearers and spectators thereof . r. v. 15. 4. who shall not fear thee , o lord , and glorifie thy name ? for thou onely art holy : for all nations shall come and worship before th●e ; for thy judgements are made manifest . this is that which the lord expects and looks for . when the enticer to idolatry is stoned to death , the lord saith , all israel shall hear and fear , and shall do no more any such wickedness , as this is , amongst you , deut. 13. 11. when the presumptuous contemner of the sentence of the supreme council is put to death , the lord saith , all the people shall hear and fear , and do no more presumptuously , deut. 17. 13. when the false witness is punished according to his demerit , the lord saith , those which remain shall hear and fear , and shall henceforth commit no more any such evil among you , deut. 19. 20. when the stubborn and rebellious son is stoned to death , the lord saith , all israel shall hear and fear , deut. 21. 21. when god cut off the nations , made their towers desolate , laid their streets waste , and destroyed their cities , the lord said to judah , surely thou wilt fear me , thou wilt receive instruction , zeph. 3. 6 , 7. it hath been the ancient manner , and commendable practise of the people of god , to tremble at the execution of gods judgements upon the wicked . when pharaoh and all his host were drowned in the red sea , israel saw that great work which the lord did upon the egyptians ; and the people feared the lord , and believed the lord , and his servant moses , exod. 14. 31. ananias and sapphira , being convict of horrible hypocrisie and d●ssimulation , of ●acrilegious fraud , and prodigious lying , and presumptuous tempting of god , yea and of mutual agreement and conspiracy therein , were smitten by gods immediate hand , and fell down dead at the apostles feet , and great fear came upon all the church , and upon as many as heard these things , acts 5. 11. davids observation of the grievous mischief that ensued upon the vile and vicious courses of the wicked , how the lord trod them down as the mire of the street , and put them away like dross , and cast them out to the dunghill , it made not onely his soul , but also his fl●sh , even his whole man to tremble before god , and to be horribly afraid of the like sins , lest he or his should incur the like wrath and vengeance : psal . 119. 120. my flesh trembleth for fear of thee ; and i am afraid of thy judgements . and indeed there are many and weighty reasons , why the execution of judgements upon the wicked , should make such awfull impressions upon the hearts of the spectators . for , 1. there are sins with the spectators , as well as with the sufferers , which deserve the like judgements , 2 chron. 28. 10. — are there not with you , even with you , sins against the lord your god ? if we ransack our own hearts , and search and try our wayes , we shall finde such sins with us , as may justly provoke divine wrath and vengeance . our cursed natures are propense and inclined to all manner of sins . every imagination of the thoughts of the heart of man is onely evil continually , gen. 6. 5. the heart is the seed-plot of murther , adultery , fornication , lasciviousness , and of all manner of iniquity , mat. 15. 19 , 20. the gross and flagitious pract●ses of the worst of men , are but comments upon our nature . who can say , i have made my heart clean ? the holiest man hath as vile and filthy a nature , as the sodomites , or the men of gibeah . yea , there are many actual sins and transgressions with us , which if god should enter into judgement with us , would bring heavy wrath upon us . in many things we all offend . there is not a just man upon earth , that doeth good and sinneth not . 2. the holy and just god hateth sin where-ever he seeth it , and is impartial in the execution of justice . 1 pet. 1. 17. if ye call on the father , who without respect of persons , judgeth according to every mans work , pass the time of your sojourning here in fear . the judgements that light upon some , are testimonies of the jealousie of god , and his severity against all sin . the lord hates sin now , as much as ever he did formerly . whoredome , adultery , self-pollution and sodomy , are as odious and abominable in his sight now , as ever they were heretofore . 3. gods end in inflicting remarkable judgements upon some , is for caution and warning to all others . the sodomites suffering the vengeance of eternal fi●e , are set forth for an example , not of imitation , but of caution and admonition , jude ver . 7. 2 pet. 2. 6. lots wife looking back , became a pillar of salt , to season after-generations , luke 17. 32. korah and his company became a sign , to warn all succeeding ages to beware of faction and sedition , numb . 26. 10. the destructive calamities that befell the israelites in the wilderness , happened for ensample , and are written for our admonition , 1 cor. 10. 6 , 11. christs severity against j●zabel and her paramours , is an instruction to all the churches , rev 2. 22 , 23. behold , i will cast her into a bed , and them that commit adultery with her into great tribulation , except they repent of their d●eds : and i will kill her children with death ; and all the churches shall know that i am he which searcheth the reins and hearts : and i will give unto every one of you , according to your works . 4. fearful judgements do likewise abide all other impenitent sinners , as well as those that are made examples . except ye repent , ye shall all likewise perish , luke 13. 3 , 5. the particle [ likewise ] is to be understood of the certainty , not of the similitude of punishment . perdition is the certain portion of every impenitent sinner . without repentance there is no escaping the wrath of the almighty . 5. the fear and dread of the majesty of god , upon the sight of the mischief that follows upon any sinful and wicked course , will make men wise and wary . smite a scorner , and the simple will beware , prov. 19. 25. when the scorner is punished , the simple is made wise , prov. 21. 11. the fear of god will curb and restrain men from the like sins . all israel shall hear and fear , and shall do no more any such wickedness , as this is , among you , deut. 13. 11. a wise man feareth , and departeth from evil , prov. 14. 16. the fear of god will reduce and recover such as are fallen into the like snares and temptations . jude ver . 23. others save with fear , pulling them out of the fire , hating even the garment spotted by the flesh . bold and presumptuous sinners cannot be saved , except they be made afraid of the wrath and vengeance of god. if lewd and filthy persons be not scared and frighted out of their vile haunts and las●ivious courses , by the terrour of wrath and judgement , there is no hope of their salvation . all these considerations are a sufficient conviction of our duty in reference to this sad and woful spectacle before us . hath the lord singled out one of our cong●egation , apprehended and arr●igned him for his abominable lewdness , cast him out of his visible kingdome , delivered him into the hand of satan , made him an anathema ; yea , and cut him off by the hand of justice , and s●●ept him away as dung and filth from the face of the earth ? let no man insult over him , nor yet flatter himself in his sins , but let us all learn to fear and tremble before the lord , who walketh in the midst of the golden candlesticks , having his eyes like unto a flame of fire , and his feet like fine brass , and will have all the church●s to know , that he starcheth the reins and hearts , and rendreth unto every man according to his works . we have often heard the voice of the word , and have neglect●d and despised it , now hearken to the voice of the rod , and of him that hath appointed it . such judgements as these have a voice , a loud voice , a clamorous voice , a dreadful voice , calling to all israel , to hear and fear , and do no more so wickedly . the denunciations of wrath against vicious and unclean persons , have for a long time sounded daily in our ears , and have not been believed nor regarded by many : behold now the execution of vengeance upon this lewd and wicked youth , whom god hath hanged up before the sun , and made a sign and an example , an instruction and astonishment to all new-england ; which is as a divine seal annexed to all the former comminations . is there any root of bitterness among us , that beareth gall and wormwood , who hath not onely heard the words of the curse pronounced , but hath also seen the curse executed in this dreadful manner , and yet is not afraid to go on impenitently in the same sins , even in idleness , in stubbornness , in lying , in steali●g , in profaning the lords-day , and in all manner of carnal uncleanness ; but blesseth himself in his heart , and saith , i shall have peace , though i walk in the imagination of mine heart , and adde drunkenness to thirst ? i shall have peace , though i live in self-pollution , in fornication , in sodomy and bestiality ? know , that your sin is inexcusable , and your destruction inevitable , the lo●d will not spare you , but the anger of the lord , and his jealousie sh●ll smoke against you , and all the curses that are written in this book , shall lie upon you , and the lord shall blot out your name from under heaven , deut. 29. 18 , 19 , 20. god shall wound the head of his enemies ; and the hairy scalp of such an one , as goeth on still in his trespasses , psa . 68. 21. when the sight or report of gods judgements executed upon the wicked , doth not awe the heart , nor deter from the like ungodly practises , it is a great aggravation of sin , and provocation of wrath . jer. 3. 8. and i saw , when for all the causes whereby back-sliding israel committed adult●ry , i had put her away , and given her a bill of divorce , yet her treacherous sister judah feared not , but went and pl●ye● the har lot also . for any to go on in the sin of uncleanness , after such a solemn warning as this , it is to sin presumptuously ; it is to sin in contempt of the holmess of god , in contempt of the jealousie of god , in contempt of the fierce wrath and indignation of the almighty . he that will rush into the gulf , and cast himself into the wh●rlpool , where he hath seen his neighbour drowned before his eyes , he is a wilful self-murtherer . go to now , ye wanton and las●ivious persons , go on in your frolicks and mad pranks , take your swinge in your lusts and vicious courses ; he that is unclean , l●t him be unclean still ; he that is filthy , let him be filthy still : he that is addicted to self-pollution , let him continue herein still ; he that is a fornicator , let him be a fornicator still ; he that is a sodomite , let him be a sodomite still ; he that is a beast , let him be a beast still . make haste , and fill up your measure : run through all sorts of vile lusts ; work all uncleanness with greediness . justifie this poor condemned wretch in all his villany : be a comfort to your lewd predecessors , who are long since gone down to the lowest hell , and lie in the nether parts of the bottomless pit. there are your voluptuous fathers , the renowned epic●res that lived before the flood : there is your l●bidinous mother jezab●l , with all her paramours : there are your filthy sisters , s●dom and her daughters : there are your wicked brethren , ouan , the unclean son of judah ; hophui and phinehas , the belial-sons of eli ; amnon and absolom , the incestuous sons of david : there are your v●nereous kinsmen , the nicolaitans , the guosticks , the menandri●ns , and innumerable others . hasten you after your lecherous k●ndred into the stinking lake : sit down with your brethren and sisters in the depths of hell. as you have partaken with them in their sordid pleasures , partake with them also in their plagues and torments . let thy lustful body be everlasting fuell for the unquenchable fire : let thy lascivious soul be eternal food for the never-dying worm . let indignation and wrath , tribulation and anguish be thy portion world without end . hell from beneath is moved to meet thee , and is ready to entertain thee . all your fellow-guests wait and long for your company : your judgement of a long time lingreth not , and your damnation slumbereth not . shall it be more tolerable for sodom and gomorrah in the day of judgement , then for those that embrace not the gospel ? how terrible and dreadful then shall be the condemnation of such , who notwithstanding their profession of the gospel , justifie sodom in all her abominations ? ii. in particular . let me commend unto you these few directions . 1. let the awfull apprehension of the wrath of god , which hath lighted upon this youth , be a bridle to curb and restrain the rest of our youth , and all others , from indulging themselves in any kinde of carnal uncleanness . god is mercifully willing to prevent the ruine of our lewd and vicious youth , therefore hath he set before them this awfull example for their admonition and caution . he hath cut off this rotten and putrid member , th●t he might prev●nt the spreading of the infection . in this tremendous providence the lord saith to all wanton and lascivious persons , as abner said to asahel , turn aside , lest i smite thee to the ground . if after this solemn warning , any shall refuse to turn aside from the eager pursuit of their vile lusts , they are worthy to be smitten , not onely to the ground , but even to the bottom of hell. wherefore in the fear of god , hearken to the exhortation of the apostle , 1 pet. 2. 11. dearly beloved , i beseech you as strangers and pilgrims , abstain from fleshly lusts , which war against the soul. with youthful lusts fight like the parthi●ns , flying . 2 tim. 2. 22. flee youthful lusts . this is an honourable retreat , and a war-like stratagem . flee fornication , 1 cor. 6. 18. is it safe standing near to a deep and narrow pit ? a whore is a deep ditch , and a strange woman is a narrow pit , prov. 23. 27 , 28. he that is abhorred of the lord falls into it , prov. 22. 14. he that committeth adultery with a woman , lacketh understanding : he that doeth it , destroyeth his own soul , prov. 6. 32. abhor self-pollution : the holy god detests and abhors it . the thing which onan did , was evil in the sight of the lord , and therefore he slew him , gen. 38. 10. can any man be so blinde and ignorant as to question whether it be a sin , to practise uncleanness with his own body alone , wherein he maketh himself both bawd , and who●e , and whoremaster ! know assuredly , that it is an impious , loathsome and de●estable evil in gods account , very offensive and provoking to the eyes of his glory . this is that sin which according to the opinion of many learned men , is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vncleanness ; i am sure it is at least comprehended under it , col. 3. 5. and it brings the wrath of god upon them that practise it , ver . 6. who are thought to be those whom the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , soft , or ●ff●minate , and they have no inheritance in the kingdome of god , 1 cor. 6. 9. detest and abominate the sin of sodomy . the law of god is made for the condemnation of such as abuse themselves with man-kinde , 1 tim. 1. 9 , 10. 't is a fearful judgement of god to be given up to this kinde of wickedness , rom. 1. 24 — 28. 't is a capital crime , for which the parties guilty ought to be put to death , lev. 20. 13. and except they repent , shall certainly be excluded from the kingdome of god , 1 cor. 6. 9. tremble at the thoughts of that ho●rid and prodigious sin , of mingling thy self with a beast ; which is ●bominable confusion in the sight of god , exod. 22. 19. lev. 18. 23. & 20. 15 , 16. take heed and beware of those fond conceits and imaginations , whereby many are deceived , and led into the sin of uncleanness . 't is not without cause that the apostle in his discourses of this subject , so often inserts that caution , be not deceived , 1 cor. 6. 9. & 15. 33. eph. 5. 6. all sin is deceitful , but especially the sin of vncleanness . it promiseth pleasure , secrecy , impunity , and future repentance : but all these flattering promises are meer deceits , lies and false-hoods . be not deceived with the bait of carnal pleasure and delight . how canst thou take pleasure in that , which is so displeasing and offensive to thy maker and saviour ? gen. 39. 9. how can i do this great wickedness , and sin against god ? shall that be delightful and pleasureable to thee , which is hateful and loathsome to the heart of god ? this pleasure is short , it lasteth but for a season , but it will be bitterness in the end . prov. 5. 3 , 4 , 5. the lips of a strange woman drop as an honey-comb , and her mouth is smoother then oyl : but her end is bitter as wormwood , sharp as a two-edged sword : her feet go down to death ; her steps take hold on hell . chap. 9. 17 , 18. stoln waters are sweet , and bread eaten in secret is pleasant ; but he knoweth not that the dead are there , and that her guests are in the depths of hell . job 20. 12 , 13 , 14. though wickedness be sweet in his mouth , though he hide it under his tongue , though he spare it , and forsake it not , but keep it still within his mouth ; yet his meat in his bowels is turned , it is the gall of asps within him . yea , the more pleasure thou takest in sin , the more to●ment and sorrow shalt thou have hereafter , rev. 18. 7. be not deceived with the hope of secrecy . how canst thou say , no eye seeth me , there is no witness ? doth not he see thy wayes , and count all thy steps ! job 31. 4. his eyes are upon the wayes of man , and he seeth all his goings , job 34. 21. the wayes of man are before the eyes of the lord , and he pondereth all his goings , prov. 5. 21. the more secret thy wickedness is , the more god looks upon it with abhorrence . 2 kings 17. 9. the children of israel did secretly those things that were not right against the lord their god. those sins which men commit in secret , make light of , forget , and cast behinde their backs , those the eye of god is alwayes upon , they stand before his face , he cannot look off from them , they stand in the light of his countenance . psal . 90. 8. thou hast set our iniquities before thee , our secret sins in the light of thy countenance . is there no witness ? the lord himself will be a witness , yea a swift witness against thee , mal. 2. 14. & 3. 5. be not deceived with the hope of impunity . is not destruction to the wicked , and strange punishment to the workers of iniquity ? job 31. 3. this ye know , that no whoremonger , nor unclean person , hath any inheritanc● in the kingdome of christ and of god , ephes . 5. 5. the lord knoweth how to plague you ; he watcheth a fit season to be avenged on you : the longer he defers , the greater wrath shall be poured out at last , 2 pet. 2. 9 , 10. the lord knoweth how to r●s●rve the ●nj●st unto the day of judgement to be punished , but chiefly them that walk after the flesh , in the lust of uncleanness . be not deceived with the hope of future repentance . no sin hardens the heart more then the sin of vncleanness . it s●upisies and infatuates , and makes reprobate to every good work , hos . 4. 11. tit. 1. 16. impudent and impenitent sinners are said to have a whores forehead , jer. 3. 3. they are not ashamed , neither can they blush , jer. 6. 15. there are very few unclean persons that ever savingly repent and turn to god : prov. 2. 19. none that go unto her , return ag●in , neither take they hold of the paths of li●e . if we would be preserved from the sin of vncleanness , we must take heed and beware of the inlets , occasions , incentives and provocations thereunto . 1. beware of pride : this was one of the sins of sodom , and it is a principal root of the sin of vncleanness . for pride makes man d●spise the commandment of god , and presumptuously parley with temptations , and expose themselves to snares . 2 sam. 12. 9. wherefore hast thou d●●●●sed the commandment of the lord , to do evil in his sight ? pride makes men haughty , scornful , so as to cast off instructions , counsels , admonitions , which might restrain them from such wickedness . gen. 19. 9. stand back , &c. pride makes men despise the ordinance of marriage , the remedy which god hath provided for the quenching of such boyling and burning lusts . pride breeds jars and breaches between married persons , so as to take no complacency or delight in each other ; hence they thirst after stollen wa●ers . pride is the object of gods special hatred and abhorrency : prov. 16. 5. every one that is proud in heart , is an abomination to the lord. pride provokes the lord to withdraw his grace and spirit , and plunge them into this filthy puddle . god resisteth the p●oud , jam. 4. 6. he that is abhorred of the lord , shall fall into this deep pit , prov. 22. 14. 2. beware of fulness of bread , i. e. gluttony and drunkenness . this was another of the sins of sodom , and it is the very fodder and fuell of the sin of vncleanness . jer. 5. 7 , 8. when i had ●ed them to the full , then they 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 . 2 pet. 2. 13 , 14. sporting themselves with their own deceivings , while they feast with you ; having eyes full of adult●ry , and that cannot cease from sin . the unclean spirit findes no rest in dry places , in sober and temperate livers , but loves to wallow in the m●re of riot and intemperance . the sensual and voluptuous epicure is a sit sty for the unclean spirit to lodge in . christ hath given us solemn warning to take heed of excess : luke 21. 34. take heed to your selves , lest any time your hearts be over-charged with surfetting , and drunk●nness , and cares of this life , and so that day come up●n you unawares . 't is a lamentable thing to see christians belly-gods , phil. 3. 18 , 19. 3. be●are of sl●th and idleness . this was another of sodoms sins , and it is the nurse and fosterer of vile lusts . stow b●l●ies are usually evil beasts , tit. 1. 12. when men are sluggish and slothful in the work which god calls them unto , the devil will s●t them about his drudgery . the standing waters pu●risie , and grow corrupt and noisome . the untilled ground is soon overgrown with stinking weeds . the beginning of davids fall , was ●●s ●l●th : he gave himself to carnal ease and rest , rolling himself upon his bed , when he should have been in the field , sighting the bat●els of the lord ; thereupon satan assaulted him , and tempted him to uncleanness , 2 sam. 11. 1 , 2 , 3. of idleness cometh no good . laziness breeds lewdness . no business , debauch●ry . by doing nothing , men learn to do evil . while the oyster opens its shell to the sun , the crab thrusteth in its claws , and devoureth the oyster . idle and slothful persons are easily made a prey by satan . otia si tollas , &c. if you would escape the darts of lust , avoid idleness and sloth . 4. beware of disobedience to parents and masters in families , and of ●asting off the yoke of government , which would check and restrain the enormities of youth . the younger son , who would have his portion , and live at his own hand , grew riotous , debauched , devoured his substance with harlots , l●ke 15. 12 , 30. the sons of ell were sons of belial , they cast off the yoke of government , and soon became gluttons and adulterers . 5. beware of evil company , the society of vicious and lascivious persons . a little leaven leaveneth the whole lump . a companion of fools shall be destroyed , prov. 13. 20. he that is a companion of riotous men , shameth his father , prov. 28. 7. wise-hearted joseph fleeth his mistresses company ; he would not so much as be with her alone in the room . 't is dangerous bringing our corruptions and temptations to an interview . dinah out of curiosity goes abroad into the city , to see the daughters of the land , to observe their persons , habits , fashions and behaviour , but she is more curiously viewed , and is tak●n and defloured , g●n . 34. 1 , 2. israels ta●ling , and talking , and feasting with a company of le●d women , brought more mischief upon them , then all the host of moab and midi●● , yea , then all the enchantments of balaam could do , n●mb . 25. 1 , 2 , 3. & 31. 16. one root of bitterness may defi●e many . the strange woman increaseth transgressors among men , prov. 23. 28. 6. beware of irreligion and profaneness . israel would not hearken to gods voice , nor be content with the lord alone for their portion ; therefore he gave them over to their own hearts lusts : psal . 81. 11 , 12. the gentiles liked not to retain god in knowledge , but grew vain in their imaginations , representing the true god by images of men and beasts ; wherefore god gave them over to vile affections , and to a minde void of judgement , so that they ran mad into sodomiticall wickedness , rom. 1. 18 , 21 , 24 , 28. if men grieve away the holy spirit of god , it is just with god to let loose the unclean spirit , and give him a commission to haunt them . a profane person may easily be come a fornicator , heb. 12. 16. he that despiseth the holy ordinances and spiritual priviledges , preferring the satisfaction of his sensual appetite , above gospel-mercies , may easily fall into the sin of uncleanness . the children of disobedience , who cannot be perswaded to embrace the gospel , and yield up themselves in professed subjection to christ , they are usually addicted to vile lusts , col. 3. 5 , 6. eph. 5. 5 , 6. secondly , let the fear and dread of god move and provoke such as are guilty of the sin of vncleanness , timously to repent , and turn to god , lest they also perish . luke 13. 3 , 5. except ye repent , ye shall all likewise perish . if god hath not spared this lewd youth , but made him an example , how shall he spare thee , who art an old practitioner in sodomitical wickedness ? do not linger nor defer thy repentance , but hasten out of sodom , and flee to the mountains , lest thou be consumed in this iniquity . call to minde all thy former lewdness , thine unclean speculations , vile affections , unchaste desires , filthy jestings , dishonest and vicious practises , and lament and bewail them with bitterness and anguish of soul. solomon having applied his heart wisely to finde out his own wickedness , madness and folly , crieth out , i finde more bitter then death , the woman , whose heart is snares and nets , and her hands as bands , eccles . 7. 26. is the heart of the holy god broken with thy whorish heart , and shall not thy whorish heart be broken ? the onely sacrifice which god requires of thee , is a broken and contrite heart : none other will he accept at thine hand , psal . 51. 17. imitable is the example of that woman , in luke 7. who had been infamous for uncleanness , and became famous for repentance . she stood at jesus feet behinde him weeping , and began to wash his feet with tears , and did wipe them with the hairs of her head , and kissed his fe●t , and anointed them with the ointment , ver . 38. she findes more bitterness in her lascivious courses , then ever she found sweetness . her eyes had been formerly full of adultery , now are they filled with the salt tears of repentance . her hair she was wont to plair , and adorn her self therewith to please her paramours , but now she makes it a towel to wipe the feet of christ . her lips which she formerly used to unclean and whorish kisses , she now applies to christs feet . her choice and precious ointment , such as formerly she anointed her self and her bed withall for her lovers , she pours out upon the feet of the lord jesus . lament and bewail the filthiness of thy heart and nature , which is the spring and fountain , whence all the streams of vncleanness flow . psal . 51. 5. behold , i was shapen in iniquity : and in sin did my mother conceive me . cry unto the lord to purge and cleanse thee from the guilt and filth of thy sin . psal . 51. 7. purge me with hysop , and i shall be clean ; wash me , and i shall be whiter then the snow . your sin cries for vengeance , do not you neglect to cry for mercy . wash in the fountain of grace opened in the gospel : zech. 13. 1. in that day there shall be a fountain opened to the house of david , and to the inhabitants of jerusalem , for sin and for uncleanness . 1 cor. 6. 11. such were some of you : but ye are washed , but ye are sanctified , but ye are justified in the name of our lord jesus , and by the spirit of our god. 1 joh. 1. 9. if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . labour through the grace and help of christ , to mortifie thy lusts and crucifie the flesh : coloss . 3. 5. mortifie your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence . rom. 8. 13. if ye through the spirit do mortifie the deeds of the body , ye shall live . take the sword of the spirit , and thrust it into the bowels of thy lusts , and let out their heart blood . deal with them as samuel dealt with agag , hew them in pieces before the lord. hearken to the counsel of the lord jesus , matth. 5. 29 , 30. if thy right eye offend thee , pluck it out and cast it from thee : for it is profitable for thee that one of thy members should perish , and not that thy whole body should be cast into hell . and if thy right hand offend thee , cut it off and cast it from thee : for it is profitable for thee that one of thy members should perish , and not that thy whole body should be cast into hell . if the eye or●nand be infected , infl●med and gangrened , the whole body is in danger : the gangrened part must be cut off , or the whole body will perish . he that hath a la●civious eye , hath a spiritual gangrene in his eye ; he that hath an unchaste ear or hand , hath a spiritual gangrene in his ear or hand : either cut off the gangrened part , or soul and body shall be cast into hell fire , where the worm die●h not , and the fire is not quenched . indulgence to thy lusts is cruelty to thy soul : thy life shall go for their life . what a madness is this , for the satisfaction of a vile lust , to expose thy self to everlasting ●orments ? oh! you purchase your pleasures at a dear rate ! you must suffer the vengeance of eternal fire . what , art thou a compleat sensualist ? thou withholdest thy heart from no carnal joy , or fleshly delight . thou hast two eyes , and two hands , and two feet ; thou canst not endure to maim and mangle the body of sin , and render thy self absurd and ridiculous to the world : verily , thou hadst better go a creeple to heaven , then being a perfect epicu●e to be cast into hell , into the fire that never shall be quenched , mark 9. 43 — 48. if once thou hast escaped out of sodom , tremble to think of returning thither again . joh. 8. 11. jesus said unto her , neither do i condemn thee , go and sin no more . nay , look not back , lest thou become a pillar of salt. remember lots wife . a man that hath been sick of a dangerous disease , and is hopefully recovered , if he relapse through carelesness , his condition is far more dangerous then at the first . 2 pet. 2. 20. if after they have escaped the pollutions of the world , through the knowledge of the lord and saviour jesus christ , they are again intangled therein and overcome , the latter end is worse with them then the beginning . when the unclean spirit is gone out of a man , he is restless untill he returneth again : he delighteth not so much to dwell any where , as in his old habitation ; he is resolved to assail and recover his former possession : he is not afraid of the length of the siege , or the strength of opposition , 't is no small encouragement unto him , that he findeth his house empty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vacant , idle , unoccupied , swept and garnished , secure , living at ease , given to pleasure , sit and prepared to entertain such a guest : now he assaults with greater force and fierceness then at his first entrance , and his latter possession is far more dangerous and irrecoverable then his first , mat. 12. 43 , 44 , 45. thirdly , let the fear of god excite and quicken in all our hearts the love of holiness , and due care to preserve and maintain the purity of our persons . 2 cor. 7. 1. let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. the purity of our persons is an excellent and honourable thing , and that which god commands and requires , 1 thess . 4. 3 , 4 , 5 , 7. yea it disposeth and fitteth a man for the presence , worship and service of god , matth. 5. 8. 2 tim. 2. 21. first , cleanse the fountain ; wash thy heart from wickedness , jer. 4. 14. purifie your heart , jam. 4. 8. then , watch the motions of the heart , in its thoughts and affections , prov. 4. 23. job 31. 1. look well to the doors and gates of the senses : keep thine eye from gazing upon such objects as may be allu●ing and ensnaring , matth. 5. 28. stop thine ears at filthy jests , amorous songs , corrupt communication . abhor all lascivious touches , unchaste embracings . restrain thine appetite from excess in meat and drink , prov. 23. 1 , 2 , 3 , 31 , 32 , 33. feed not , feast not without fear , jude ver . 12. devote and consecrate thy self to the lord. prov. 23. 26. my son , give me thy heart , and 〈◊〉 thine eyes behold my wayes . hearken to the word of god , and meditate thereon with delight continually : prov. 2. 10 , 11 , 16. when wisdome entreth into thy heart , and knowledge is pleasant unto thy soul , discretion shall preserve thee , understanding shall keep thee : to deliver thee from the strange woman . prov. 6. 23 , 24. the commandment is a lamp , and the law is light , and reproofs of instruction are the way of life , to keep thee from the evil woman , from the flattery of the tongue of a strange woman . be frequent and fervent in prayer : psal . 51. 10. create in me a clean heart , o god ; and renew a right spirit within me . 1 thess . 5. 23. the very god of peace sanctifie you wholly ; and i pray god your whole spirit , and soul , and body be preserved blameless unto the coming of our lord jesus christ . let thy speech be gracious and savoury , eph. 4. 29. col. 4. 6. thy behaviour modest and grave , tit. 2. 2 , 3 , 4 , 5 , 6. 1 tim. 2. 9. thy conversation ordered aright , according to the direction of the word of god , psal . 119. 9. study how to please god , and be good and do good in his sight , and he will preserve thee from the snares and nets which the heart of the strange woman hath made , and her hands spread to catch and entangle poor sinners . eccles . 7. 26. whoso pleaseth god , shall escape from her . fourthly , in the fear of god let us carefully watch over our children , servants , and all that are under our care and charge , lest they be stained and defiled . wherefore did the lord acquaint abraham with his counsel and purpose concerning the destruction of the filthy so●omites ? because he knew that abraham would charge his children and family to beware of the like wickedness , and command them to live soberly , righteously and piously , genes . 18. 17 , 19. holy job was afraid lest his sons in the midst of their mi●th and good chear , had sinned against god , and therefore sent and called them , and sanct fied them , and offered sacrifices for them . thus did job continually , job 1. 5. great care and circumspection is here to be used , for the prevention and timous eradication of any ro●t of bitterness that may trouble and defile us : h●b . 12. 15 , 16. looking diligently , l●st any man fail of the grace of god , l●st any root of bitterness springing up , trouble you , and many be defi●ed : lest there be any fornicator , or profane person . what means are to be used ? 1. diligent instruction . prov. 22. 6. train up a childe in the way he should go , and when he is old he will not depart from it . sow the principles of piety in tender years , 2 tim. 3. 15. 2. solemn charges and commands . solomons father taught him , and said unto him , let thy heart retain my words : keep my commandments and live , get wisdome , get understanding , forget it not , &c. prov. 4. 3 , 4 , 5 his mother also taught him chastity and temperance , and with holy precepts fore-armed him against the vicious inclination of his nature , prov. 31. 1 , 2 , 3 , 4 , 5. yea , king david gave him ( as his successor in the throne ) a solemn charge in the audience of all israel , 1 chron. 28. 9. 3. serious reproofs of instruction : prov. 6. 23 , 24. save them with fear . fright and startle them out of their lewd courses : pluck them as brands out of the fire , jude ver . 23. 4. seasonable correction for their folly and lewdness . prov. 22. 15. foolishness is bound in the heart of a childe : but the rod of correction shall drive it far from him . eli's lenity and indulgence to his wicked sons , brought inevitable ruine upon his house . 5. faith and prayer . is thy son haunted by an unclean spirit ? follow the example of the father of the lunatick ; bring thy son to christ , affectionately spread his afflicted and distressed condition before him : he is able to cast out satan , though he rage never so much , luk● 9. 38 , 39 , 42. is thy daughter haunted by an unclean spirit ? follow the example of the syrophaenician woman ; fall down at the feet of christ , beseech him to cast forth the devil out of thy daughter , mark 7. 25 , 26. be not offended nor discouraged by reason of any d●fficul●y , objection or temptation which the lord exerciseth you withall , but through the g●ace of christ wrestle through all by faith and prayer , you shall c●r●ainly ob●ain your request , and that with advantage . there is a d●fference of evil spirits , some are more wicked then others , ma● . 12. 45. but the worst kindes may be cast out by ●asting and prayer , matth. 17. 21. faith is the instrument , under god , that exp●ls satan out of his old possession . fervent prayer quickens ●a●th , and religious fasting is a special help and futherance to servent prayer . to conclude . be pleased to account of this doctrine , as of the angels message to lot , to arise and depart out of sodom , lest he should be consumed in the iniquity thereof ; and look at these instructions and exhortations , as the angels laying hold upon his hand , while he lingred , and upon the hand of his wife and two daughters , the lord being merciful to him , and bringing him forth out of that cursed city . 't is an angelical service to pluck poor sinners out of the snare of lasciviousness . finis . notes, typically marginal, from the original text notes for div a36192-e280 1 co● 5. 1. the grand apostacy of the church of rome, from her primitive purity and integrity with a vindication of the church of england, in her separation from her, and the hazard of salvation in communion with her : discoursed in a sermon preached at st. mary le bow, london on sunday the 28th of december, 1679 / by john hill. hill, john, d. 1709. 1680 approx. 94 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a43788 wing h1996 estc r12819 11827384 ocm 11827384 49699 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. a43788) transcribed from: (early english books online ; image set 49699) images scanned from microfilm: (early english books, 1641-1700 ; 496:41) the grand apostacy of the church of rome, from her primitive purity and integrity with a vindication of the church of england, in her separation from her, and the hazard of salvation in communion with her : discoursed in a sermon preached at st. mary le bow, london on sunday the 28th of december, 1679 / by john hill. hill, john, d. 1709. [2], 76 p. printed for samuel heyrick ..., london : 1680. 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 catholic church -controversial literature. bible. -n.t. -revelation xviii, 4 -sermons. sermons, english -17th century. sin -sermons. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 john pas sampled and proofread 2009-01 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the grand apostacy of the church of rome , from her primitive purity and integrity . with a vindication of the church of england , in her separation from her , and the hazard of salvation in communion with her. discoursed in a sermon preached at st. mary le bow , london , on sunday the 28th of december , 1679. by john hill , rector of st. mabyn in the county of cornwall . london : printed for samuel heyrick , at greys-inne-gate in holborn . 1680. rev. 18. vers . 4. come out of her , my people , that ye be not partakers of her sins , and that ye receive not of her plagues , &c. i am not ignorant how much revelation is necessary to understand this book of the revelation , and that interpreters themselves need interpretation . it was the modest and ingenuous confession of the learned * arias montanus , that after thirty years studying the scriptures , with the help of the most judicious expositors , yet he understood onely two or three chapters of this book ; and hence was wont to say ; that the expositors were as difficult to be understood as the text , there being many comments that may be more properly termed obscurities , than expositions , on the revelation . yet though some things are laid down mystically in abstruse terms , to exercise the judgment of the wisest ; yet others are more familiarly expressed , to succour the infirmity of the weakest . some indeed are such depths , wherein elephants may swim ; but there are others such shallows , wherein lambs may wade . my text is one of those through which an ordinary ingenuity may wade ; neither are the words cloathed with those difficulties which are originally incident to other places of this book . the preceding chapter gives you a description of that mother of fornications , the whore of babylon , as she was represented to the apostle in a vision . in the 16th verse , he foretels her ruine , and propounds the method of gods severity therein , in the certainty , suddenness , and inevitability of her destruction : and in my text , cautions all gods people to avoid her sins , lest they smart by her punishment ; to come out of her idolatries , lest they be wrapt up in her destruction . in the words , you have two things considerable . 1. a command , come out of her ( i. e. ) out of babylon . 2. the ground and reason thereof , and that is twofold , ( 1. ) lest ye be partakers of her sins , ( 2. ) of her plagues . the words need not much explication ; and i love not to make truths , plain in themselves , difficult by my obscure handling of them . it was the unhappiness of the school-men , to ravel and ensnarl the plainest truths of the gospel , with their nice distinctions , and perplexed abstruse notions ; ( wherein , as quintilian orators , multa loquuntur , sed nihil dicunt ; ) which otherwise might be wound off by an ordinary understanding . but what explication they need , you shall have in this short paraphrase . come out of her , ] exite ex illâ , mi popule . 't is not to be so much understood of a bodily departure , in regard of a cohabitation and presence , as of a spiritual separation , in respect of faith and religion . come out of her judgment and doctrine , her faith and worship . the words seem to be taken out of jer. 51.6 . flee out of the midst of babylon , and deliver every man his soul : be not cut off in her iniquity . and , jer. 50.8 . remove out of the midst of babylon , and go forth . and , isai . 48.20 . go forth of babylon : flee from her , ( i. e. ) depart from her communion : recedite , recedite , as junius and tremellius read the words ; depart quickly ; come not near this pesthouse , as you would avoid infection . my people ] i.e. by singular care , respect , and affection ; my people , by special favour and covenant ; you that have owned my name , professed religion in the power and purity of it , o go out of her ; defile not your garments by babylon's idolatries ; for if you touch her , you will pollute your selves . out of her ] ( i. e. ) babylon . we finde particular mention of three babylons in history . 1. babylon of assyria , standing on the river euphrates , where was the confusion of languages , and where the jews were in captivity ; which place is taxed in scripture for idolatry , and other heaven-daring iniquities . 2. babylon in egypt , standing on the river nilus , and for distinction called babylon aegyptiorum ; thought to be aimed at by st. peter , 1 epist . 5.13 . vers . out of the ruines of this , arose that great city cayr . 3. babylon mystical , whereof babylon of assyria was a type ; and this is rome , which ( though the great favourers of that corrupt church have endeavour'd to cast all obscurities imaginable on this interpretation , yet ) without the least shadow of scruple , is here to be understood ; and the whore of babylon is ( by all circumstances ) that state or regiment of a people that were then the inhabitants of rome , or did belong thereto . but of this , more anon . that ye be not partakers of her sins . ] contract not her guilt ; which you may do by contriving for her , complying with , or conniving at her idolatries : though you act not with them , yet if you like , love , and approve of her villanies , 't is enough to make you partakers with her . that you receive not of her plagues , ] ne in eâdem involvemini ruinâ , lest you be involved in the same destruction . for there are three things in every sin : ( 1. ) there is actus , qui transit . ( 2. ) macula , quae manet . and , ( 3. ) poena , quae debetur . the act is transient , but yet reflects guilt , and guilt bindes over to punishment . and hence , in the original , sin and punishment have one and the same name ; to note to us , that where sin is in the premises , there destruction will be in the conclusion . from the words thus explained , there result these four doctrinal conclusions . 1. that christians must be very careful lest they communicate with idolatrous persons . 2. that those persons , of all others , who have owned and professed the name of god , asserted his cause , and born testimony to his truth , should be most careful of defiling themselves with idolatrous practices . 3. that the idolatry practised in the church of rome , is a sufficient ground for our separation from her . 4. that to partake of a peoples fin , is to be involved in that peoples ruine . i shall wrap up all these in this one proposition : that it must be the great care of all christians , who would not run the hazard of their eternal salvation , to come out of babylon , to separate themselves from the faith and religion of the present church of rome . in the prosecution whereof , i shall do these three things . 1. i shall shew that babylon here is meant of rome . 2. what defection this mystical babylon hath made from her primitive purity and integrity . 3. the grounds of our separation , together with the impossibility of a reconciliation . for the first , that babylon here is meant of rome , is most excellently done to my hand , both by ancient and modern writers : so that to say any thing after them , were but to light a candle to the sun when she appears in her meridian glory . if you do but cast your eye on the former chapter , you will finde enough , and i shall need no more to prove it . then , 1. the woman , that is , the whore of babylon , is said to be a city which reigneth over the kings of the earth ; and this was onely the roman monarchy at that time , there being no other city in the world but this , that had such a jurisdiction . and so it is expounded not onely by some greek authors , but by most latine writers ; as iraeneus , tertullian , st. ambrose , st. jerome , st. augustine , and others . prosper , also a latine writer , saith , who cannot understand what city it is that carrieth a cup full of abominations , of vncleanness , and fornication of the whole earth , when that is called eternal which is but temporal ? verily , it is a name of blasphemy , when mortal men are called divi , gods , and their suppliants say unto them , to your divine power , to your altars , and to your eternity . this the learned know to be the city of rome , which was called vrbs aeterna , and wherein the emperours were called gods ; and the people flattered them with altars , and titles of divine power and eternity , as now they do their popes with the like antichristian terms of the most holy , and your holiness : who have also as blasphemous tokens of divinity , as any of the heathen emperours had in their triple-crowns , riding on mens shoulders , their being attended on by kings and emperours ; their thrones in churches , higher than altars ; and such-like magnificent pomps of heathenish and antichristian pride . ambrosius ansbertus , a latine writer also , 850 years since , calls rome the second babylon , who sitting aloft on her seven hills , rules the scepter of the whole world : and in the name of that city , is figured the power of the whole earthly dominions . hence , ii. in the seventh verse , she is said to sit on a beast having seven heads and ten horns ; which seven heads be * seven hills whereon the woman sitteth . now 't is well known not onely to learned christians , but to heathens themselves , that rome alone is a city builton seven hills . this is thought to be a very silly argument by that renegado sanders and others , by the seven hills to prove the see of antichrist to be at rome , because the city is now gone from the hills , and standeth in the plain of campus martius ; and the pope sitteth on the other side of the river . to which it is well answered , that though the greatest part of the city be not now on the seven hills , and his unholiness his palace of pleasure be on the other side the river , yet on these hills stand churches , abbeys , and monasteries , where the papal authority is put in execution ; and there is never an one of those hills whereon the present religion of rome is not practised . being galled with this , they make two romes ; rome pagan , and rome christian . the whore spoken of , is , they say , heathenish rome , which was ruled by those monsters of mankind , nero , domitian , calignla , &c. who writ their laws , and rouled their garments in the bloud of christians : but the christian rome is not here meant . whereas 't is obvious to every one that hath but common rational notions alive within him , whose conscience is not quite vitiated , and minde putrified with noisome lusts , but must see , that the present rome , in respect of state , princely dominion , and cruelty in persecuting the saints of god , is all one with the heathenish empire ; the see of the bishop being turned into the court of the emperour , and shambles of the butcher . to avoid this , they farther say , that babylon is drunk with the bloud of the saints and martyrs , shed not in rome , but in jerusalem , where the lord was crucified ; and the two prophets being slain , lie there in the streets . this is excellently answered by st. hierome , who saith , that it is not meant of jerusalem , but of rome ; and christ is said to be crucified there , either , 1. because the authority whereby he was crucified was from the roman empire ; or , 2. because christ in his members was , and is dayly there crucified , though locally in his own person he was crucified at jerusalem . but besides the authority of scripture in this case , it were easie to adde , ( in the third place , ) 3. the favour and defence which this exposition hath received from a multitude of antient and modern learned men . hence st. bernard saith , that the beast spoken of in the apocalypse , to which a mouth is given to speak blasphemies , and to make war with the saints , is now gotten into st. peter's chair , as a lion prepared for his prey . and in another place , speaking of the romish priesthood , they are called ( saith he ) the ministers of christ ; yet serve antichrist . and petrarch saith , once rome , but now babylon . and joachim abbas , antichrist was long since born in rome , and now strives every moment to get higher and higher . 4. and lastly , i answer , that it was such a babylon , that for a while gods people were lawfully in her ; but when her corruptions did increase , they were commanded to depart ; which cannot be affirmed of rome pagan , but of rome papal : and therefore , come out of her , my people . this brings me to the second thing , viz. the great defection this church hath made from her primitive purity and integrity . the spouse is now become an harlot , and the chast virgin a mother of fornications : her apostacy is now as infamous as ever her faith was glorious . some things she is confessed to hold right ; as , a true god in three persons ; true scripture , though with additions ; a true christ , though mangled with foul and erroneous consequences ; true baptism , though shamefully deformed with rotten traditions : and if you compare rome christian with rome roman , you will see her defection in these five grand instances thereof . 1. in the unlimited jurisdiction of the triple-crown . the councils of basil and constance decreed , that a general council was of greater authority than the pope , and that he ought to be subject to it . the council of nice appointed him his bounds and limits ; and the council of chalcedon made the bishop of constantinople equal with him in authority and jurisdiction . and gregory himself , who sate in the papal chair , writes , that whoever stiles himself universal bishop , or desires to be called so , is the forerunner of antichrist ; and many learned papists believed this to be true . but since that time the case is much altered : for the councils of lateran and trent have determined the contrary ; insomuch that he whose primitive stile was servant of servants , doth now exalt himself above all that is called god. the beginning of this supremacy over other bishops , was in boniface the third's time ; who , with great ado , obtained of phocas ( a fit master to prefer such a servant ) to be made oecumenical bishop : which authority his successors have enlarged ; and now his janizaries , the jesuits , tell us he is that statue in daniel , which shall crush in pieces all the kings and kingdoms of the earth . he may , as bosius saith , depose kings for just causes , and without any cause also . it belongs to him ( saith sunders ) to pronounce kings hereticks , to declare their subjects exempt from allegiance , and that they ought to be deposed , if they will not blade it for christ ; that is , for the popes tyranny and lust . and this is not onely matter of their faith , but fact. 2. not onely in the supremacy , but also in the holy sacrament of the lords supper ; for at first the people received it under both kinds , for the space of a thousand years . and ( saith myraldus ) the roman order commanded the wine to be conserated , that the people might fully communicate . and the antient liturgies of their own church do tell us , that the people received the wine as well as the bread. nay , cajetan ( as eminent a member as ever their church boasted of ) confesseth , that the custom endured a long time in the church , even until their so-much-admired council of constance forbad it ; and then the romanists altered their minde . 3. her defection hath been most notorious in that monstrous tenet of transubstantiation ; a doctrine lately brought in , and made matter of faith by innocent the third , in the lateran council , within these four hundred years : before which time no man was obliged to believe it , but all men were left to their own liberties ; whereas now 't is accounted heresie to deny it , and worthy of bonds , the inquisition , a stake , and hell. 4. in the worship of images ; for at first that church admitted of no image at all , either painted or carved ; no not the image of christ himself ( saith erasmus ) to be set up in churches : and when they began to be used , the church of rome her self forbad any worship to be given to them , as appears by gregory's epistles to severus . and polydore ( a great admirer of the romish church ) confesseth , that all the fathers condemned the worship of images , for fear of idolatry : and when the nicene council brought them in for ornament , even then they denied them worship . 5. in the great article of justification , the most eminent pillars of their church having denied justification by works , ( as thomas aquinas , and others ) yet the council of trent varied from them , and thrust in mans inherent righteousness as the formal cause of his justification . now a church that hath made these defections , and hath introduced such horrid errours , should be separated from ; come out of her , my people : which leads me to the consideration of the various causes of this apostacy ; which may be referred either to , 1. her pride and ambition . 't is well known what arrogance that church became guilty of , when tertullian in his time complained de insolentia cleri romani . and luther calls them silk and sattin divines , to whose proud spirits the poor and contemptible way of christ could not comport . in that assertion of theirs , how do they extol their priesthood ! creatura paruit joshuae , at presbyteris creator ; sol illi , at his deus quotiescunque verba sacra pronuntiat : the creature obeyed joshua , but the creator doth the priests ; the sun yielded to him , but to these as often as they pronounce the words of consecration , doth god yield . on this conceit it is , that they degrade all temporal princes ( those vmbratiles dii ) making them stand bare-foot at their great bishops gate , hold his stirrup , yea their own crowns at his courtesie ; exempting all their ecclesiastical subjects from their jurisdiction , and all the rest from their allegiance . 2. fraud and perfidiousness the romanists had fully learned , that regnandi causa , all oaths were to be violated . how grosly were the pope and his adherents taken in forging some canons of the council of nice for their preheminent dignity . and being conscious of their own falshood , still continue to deprave all authors that might give in evidence against them ; outfacing all antient truths , and foisting in gibeonish witnesses of their own forging ; and leave nothing unattempted against heaven or earth , that might advance their faction . take a view of her carriage to those that diffent from her . how hath she abused all that opposed her ! charging . wickliffe with blasphemy , luther to have had his advice from the devil . queen elizabeth's episcopal jurisdiction , and secret fruitfulness ; our bishops to have been consecrated in taverns ; oun casting the crust of the sacramental bread to dogs : with a thousand more of this nature , maliciously raised and defended against knowledge and conscience , for the disgrace of those that diffent from them . 3. covetousness : for if you look on all their opinions about indulgences , private masses , auricular confession , you will find love to money the cause of them all . hence the humour of that church was well hinted to us , in the answer of a * priest to his friend , who asking him why he would not absolve a penitent without a great sum of money , replyed , they get heaven by us , and we must get money by them . 4. neglect of scripture : and this hath see open a flood-gate , whereby all the world was drowned in errours : for take the eyes out of the body , the sun out of the firmament , the compass from the ship , and what can follow but darkness , blackness , and confusion ? therefore they wish that there had never been scripture ; and say , that the church could have done well enough with traditions onely . they call the bible that book which hath made all the stirs in the world ; and say , that all the faith a man can have by it , is meerly humane , and no more . o! the great patience of god , that bears such blasphemies from these monsters of men ! 5. nourishing of sin : of which this church hath been guilty two several ways . ( 1. ) by her common practice of encouraging those who had been censured in the eastern churches for foul miscarriages , to appeal to her , and she would absolve them ; and whenever she did inflict ecclesiastical censures , they were in a great part pecuniary , and meerly to the macerating of the body , no ways to the saving of the soul : which occasioned us to tell them , that peccata raduntur , non eradicantur , and heathen-like they did vitia abscondere , non abscindere : by this penance there was something done about sin , nothing done against sin ; it being like sampsons hair , cut off , yet because the roots remained , they sprung up to their full strength again . 2. by the suitableness of her doctrine to the carnal and sensual part of man. particularly , 1. that doctrine of extenuating original sin , making motions to sin unconsented to , no sin at all : that a man hath power to keep the commandments : that to love god , binds onely at some times : that actual inadvertency in holy duties , doth not hinder the fruit of them : that prayers said in latine , though we do not understand them , are very acceptable unto god , &c. 2. that doctrine of advancing the pride of nature ; which tells her , that she can merit her own glory , without being much beholding to gods mercy ; that she can fulfil the royal law , and so brave god in the face , as if she needed no pardon from his hands . o how sweet a lesson is this to flesh and bloud , even enough to make her run mad of self-conceit ! 3. that of commending ignorance as the mother of devotion : and thus when they had taken away the scriptures , they set up pictures in their room . all their religion is no other than a pack of complements , meerly outward and sensible , adapted to the humour of their ignorant and sensual votaries : for , homo est magis sensus quam intellectus ; to worship god in spirit and truth , can no more be understood by them , than an eye can see spirit . how ridiculous are their superstitious cu●toms . yet not to do what fathers and grandfathers have done , is to profane their canonized dust : and indeed , had not the scripture foretold what an eclipse would be upon the whole church we should think it impossible that such ridiculous things should be taken up . because christ is the light , therefore they have light at noon-day : and because christ said , we must be like little children , therefore the monks wear cowls like childrens swadling-clouts : and one pope made a serious motion in the conclave , that he and his cardinals might ride in a solemn day on asses , in imitation of christs humility ; but the conclave thought that the as too much rode the pope already . and thus you have had the several instances and causes of rome defection from her primitive purity and integrity . i now proceed to the third thing proposed to be shewn , viz. iii. the grounds of our separation from , and the impossibility of reconciliation to that church . this i will consider , 1. more generally , 2. more particularly . more generally , and that by asserting these three things . 1. the lawfulness of the church of england's separation from the church of rome . 2. that this separation the romanists themselves cannot justly charge as schismatical . 3. that our compliance with that church is dangerous , and borders on ruine and destruction . i. the lawfulness of the church of england's separation from the church of rome . the church of rome is confessed to be antient , but not her errours ; neither do we in any thing differ from her , wherein she hath not departed from her self . here consider these two things . 1. that the church of rome was never a mother to our church ; and we never had such dependance on her , as the romanists pretend we had . our christian faith came not from the seven hills , neither was it derived from austin the monk , or pope gregory . britain had a worthy church , before either of them look'd into the world built on the foundation of the prophets and apostles : and the account that historians give of it , is thus ; viz. that christianity was propagated here immediately after the death of that proto-martyr st. steven . which appears by divers passages out of origen and tertullian . gildas the historian of our own nation ( called sapiens ) affimeth , that in the time of tiberius ( who died thirty seven years after christ was crucified ) this island of britain received the faith. some there are ( and not improbably ) who conjecture , that st. paul himself preached the gospel here after his first imprisonment at rome ; which was quinto neronis . this is confirmed by a passage of venantius honorius , viz. transit & oceanum , vel qua fuit insula pontum , quasque britannus habet terras , atque ultima thule . beronius himself ( one of their own authors ) cells us , that he found it in a manuscript in the vatican library , that the gospel was first preach'd in this nation by simon zelotes , and joseph of arimathea . in what state christianity stood afterwards , appears not in any footstep of history , till king luoius time , who is said to send to eleutherius the then bishop of rome for some pastors to instruct his people in the christian religion . fugatius and damianus were the persons sent over with his letters to the king ; which acquainted him , that as christ's vicar , he might settle matters for religion ( a thing which his successors will not now allow ) within his own dominions and thus christianity flourished for several hundred years here : and notwithstanding all the affrightments of pensecution that was then on the church , and the heathen princes spilt the bloud of the christians like water , yet those sanguine showers have ever since made the church the more fruitful . and in the borders of this island the primitive christian religion had publick encouragement and profession , even to the time of austin the monk , who found here at his entrance one archbishop seven bishops , and a monastery at bangor with twenty one hundred monks in it : so that several hundred years did intervene between the first planting of christianity , and austin's coming hither . i should not be so large in 〈◊〉 historical narrative , but that i know 't is objected to us by the romanists , that we had our religion from them , and the conversion of the english nation was by rome and her agents . we own that the antient roman church was sister to ours , but no mother ; there was neer kindred , but no dependance . but , 2. though we should grant them such a dependance , yet still we assert our separation lawful , because they have separated and departed from their first purity . we hold with the antients , from whom they are departed ; and we hold with them , as far as they hold with christ . this will evidence it self , if you consider these four things . 1. that the modern papists maintain sundry articles opposite to that which hath been formerly believed by the most eminent doctors of the roman church ; as that of the merit of condignity , opposed by st. bernard and anselme , and now defended by the modern jesuits . images at first were onely motivum objectum , an inducing means to move people to adore the samplar ; and no material object of adoration ; which now is opposed by their present church . 2. sundry popish assertions , now obtruded , are manifestly repugnant to the teners of the primitive church ; as , that the popes judgment is infallible : that he is lord over the whole world : that publick service doth bost edifie in an unknown language : that lay-men must not read scriptures , &c. 3. many of their opinions are improbable , unreasonable , and absurd ; as , that the scripture hath no greater authority to binde or loose the faithful , than the church will : that the definition of the pope is as authemtiek as the facred scripture : that fornication in the clergie , is a smaller offence than marriage : that to worship images , is meritorions . with innumerable other such-like absurdities . 4. some of our adversaries , more ingenuous than their fellows , confess , that we believe and hold the fundamental truths of the gospel , the main and vital matter of religion : and if we do thus , who is to be faulted , the church of rome , or the church of england ? but herein she discovers her self to be that body of which antichrist is the head , and that whore and mother of abominations . thus in these two things you see our separation lawful . ii. now secondly , i assert this separation to be so lawful , that the romanists themselves cannot justly charge it as schismatical . i say justly ( though stapleton , sanders , bellarmine , and other romanists , brand our separation from them , with the odious name of donatism and schism ) because it is evident out of st. augustine , that as the donatists never objected any thing against , nor could blame any thing in the church from which they separated , either for faith or worship : so they of the church of rome cannot justly blamo us for departing from them , if we consider these two things . 1. the manner how we separated . 2. the ground for which we separated . 1. the manner : this was not uncharitable , rash , heady , and ●…advised , not before all means were used for the cure of the romanists , by the discovery of their errours , notwithstanding which , they still persist in them . our famous and learned reformers would have healed babylon , but she would not be healed . many skilful physicians have had her in hand , but she grew so much the worse ; and instead of being reclaimed by them , hath anathematized them with the most dreadful curses , excommunicated , murdered , and destroyed multitudes of them : nay more , they were denied civil and religious communion with her , unless they received the beasts mark in their hands or foreheads . all which considered , we might safely forsake her ; nay , could not safely do otherwise : therefore , come out of her , my people . 2. consider the ground and cause , as well as the manner of the separation ; which was not for some slight and tolerable errours , but damnable heresies , and gross idolatries : the heresies fundamental , and the idolatries such , as those who hold communion with her , cannot but partake of her sins . if then to thrust jesus christ out of the chair , and place the pope as infallible doctor of the church , in it ; if to reject the scriptures , and set up traditions ; if to take off jesus christ from being sole mediator , and thrust in saints and angels ; if to raze the second commandment , and introduce image-worship , be damnable heresies , and gross idolatries ; then the church of rome is gullty of them ; and our communion , on this very account , is expresly forbidden : see 2 cor. 6.14.17 . what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? &c. vers . 17. wherefore come out from among them , and be ye separate . our adversaries themselves grant , that in whatever church any of these depravations are found , communion with it is to be broken off , as dangerous and damnable ; which brings me to the third thing asserted , viz. iii. that our compliance with this church is dangerous , and borders upon eternal ruine . this will appear , if you consider this church under these destructive circumstances . 1. in her gross idolatry ; and no idolater shall ever enter into the kingdom of heaven : look on her image-worship , invocation of saints , adoration of the hoast ! what is all this but plain idolatry ? the second commandment not onely prohibits this sin , but threatens a severe punishment to such sinners . the wiser sort of the heathens condemned the worship of god by images , as incongruous to the divine nature , and an horrid reflection on the deity . the old romans ( as varro tells us ) had no images for a hundred and seventy years , in their divine worship . the primitive christians would rather die , than defile themselves with images . antisthenes condemns the use of them for instruction , because there is so great dissimilitude between god and any visible representation of him , that no man can learn any thing of god from an image . and as for their common distinction of not worshipping them ●erminativè , but relativè , it 's vain and ridiculous . and pray observe this , viz. that their worshipping of images , came in with the decay of their piety . 2. in that enmity and opposition the romanists have to the sacred scriptures , ( those lively oracles of the living god : ) and so consider , 1. how they complain against them , as not containing all things needful for salvation ; that the best part of religion is left out of them , and onely made known to us by their unwritten traditions . 2. they forbid the people to read them , and will not have them translated in the mother-tongue of any nation : and if once ( as some of them boast ) they could get us out of scriptures into councils and fathers , they should do well enough with us . 3. they make the pope judge over the sence of scripture , and forbid all other interpretations but what agree with the church and pope of rome . 4. their mouths have been open against , them , and have belched forth bitter and blasphemous invectives against them : how often do they call the scripture , dead ink and a dumb judge ; that it is not regula regulans , but regula regulata , not made to rule our faith , but our faith to rule it ; that it is not simply necessary , and it receives all the authority it hath from the church and from tradition , without which it is of no credit at all ? what horrid blasphemy is this ? doth not god command us to consult his oracles ? to apply our selves unto the law , and to the testimony ? isa . 8.19 , 20. and makes it a renunciation of our allegiance to him , to go any where else for counsel or direction , than to the written word . but we know wherein the insufficiency of the scripture lyes ; they are sufficient enough for god's ends , but not for the pope's ends ; they are able to furnish every christian in the world with wisdom enough how he should save his soul , but they are not so useful to the pope's triple crown ; this armory furnisheth him with no artillery to defend the lordly power and god-like infallibility that he claims ; and this is the only defect he charges them with . to supply which , the rabble-rout of traditions is brought into the church ; this way their fine wits , with the devils help , have taken , that the scripture may be declared as insufficient , and uncertain , minima particula revelatae veritatis , ( as one of them impudently writes ; ) and so it needs the patchery of their traditions to make it perfect . just as andronicus served the emperour alexius , who gave out that he was weak , and insufficient to govern alone , and so first got a joynt power with him , and at last an absolute power over him to dethrone him . and whether their traditions have dealt better with the scriptures , let the world judge ; when these go up , the scriptures go down . that we may say to them as christ said to the pharisees , mat. 15.6 . you have made void the commandments of god by your traditions ; you have unlorded ( as the septuagint renders it ) and supplanted its authority in the minds of men , who leave gods word to hearken to your traditions . 3. consider farther , that most parts of popery are directly absurd , and offer violence to common sense , and the very light of nature : for who can rationally conceive , that it should be the popes right to lord it over scriptures , fathers , councils , church , and all the world ? what possibility is there , that the kingdoms of the world should be subject unto him ? what probability , that images should be worshipped ? our works merit heaven ? that the body of christ should be in a thousand places at one time ? that the priest hath judicial power to forgive sins ? that the saints in heaven should be mediators for us to god ? he that will but indifferently compare these , shall finde them manifestly repugnant not onely to the principles of religion , but offer violence to the law of nature . 4. consider farther , that in this church the most horrid cruelties are not onely tolerated and approved , but rewarded , and accounted meritorious . it teacheth equivocation , to murder kings , to undermine states , and to blow up parliaments ; it dispenseth with murder , incest , sodomy , and all this accounted licitum & solenne . from hence proceeds such conspiracies against our king , such plots . against our church and state ; 't is not religion they strive for , but soveraignty , and this they will have , or they will make all protestant nations their shambles , and swim to it through oceans of blood ; and they will this way ( if others fail ) reduce the consciences of subjects , and the crowns and scepters of princes , to their devotion . this brands them with the indelible characters of the ministers of antichrist , who being but priests , and confined to their books , having no other commission than to go and preach the gospel , should thus creep into thrones , filling the world with anarchy and confusion ; and those whose souls they should win to god , by ministring the word and sacraments , their bloud they sacrifice to the devil , by stirring them up to treason and rebellion ; perswading them , that they shall be canoniz'd at rome , though they be hang'd at tyburn ; and be glorious saints in heaven , though they died great rogues and rebels on earth . these things duely considered in general , will tell you that there is hazard , not onely of temporal safety , but of eternal salvation , in our communion with such a church : and therefore , come out of her , &c. this will the better appear , if you consider , secondly , and more particularly , this one argument , drawn from the religion it self practised in that church ; and this i will consider two ways . 1. as the jesuits have painted and adorned it . 2. as 't is stript naked of all those adventitious ornaments . first , as they have painted it , and thereby recommended it to the view of their ignorant admirers . we read of strange things of certain painters , how admirably they cast and shadowed their works ; but the skilfullest painters that ever were , are the jesuits and school-men , the workmen of the church of rome ; not the famous zeuxis , or antient polignotus , or phidias , did ever bestow such pains on their images , as these have done on their idol the papacie : they have made choice of the most exquisite devices that all the heresies in the world could afford , to put the same into their religion . no policy in machiavel , no sophistry in aristotle , or eloquence in tully , but they have contrived it into their image : and , save truth and sincerity , there is nothing wanting . the evangelical prophet , isai . 44.11 , &c. sets down a lively description of this matter ; whereby ( deriding the folly of the gentiles ) he fitly shews us the idolatry of rome , and the manner how the idol-religion thereof was framed and set on foot : for at the first ( you see ) it was but a rude block , rough-hewn by bungling workmen that were not their crafts-masters , till the smith , carpenter , and painter came , every one in his place , and shewed his skill . this is ingeniously applied by a very learned man of our own , to the church of rome . 1. the canonists , like black-smiths , blew with the bellows of their decrees , and heated and hammered it in the coals of the popes constitutions . these were gratian , pope john , gregory , and boniface , with their apprentices that served them ; hostiensis , innocent , panormitane , and others of that black and smutty profession . secondly , the carpenters that took it in hand , were the fryars and school-men : these stretched their line of method over it , planed it with distinctions where it was rough ; and by their logick and philosophy , brought it into better shape and form : these were t. aquinas , scotus , bonaventure , alexander hales , and others . having thus gotten an handsome shape and fashion , the council of lateran polished it over again , gave it joynts to stand upon : the councils of constance and basil altered the fashion of it in some particular parts ; for senensis and cusanus thought the head stood too high above the shoulders , and would have it bowed down a little lower . at last they brought it to trent , to the hands of their best workmen , who moulded it à capite ad calcem , and set it up again , when the worms had well-nigh consumed it : since which , came in the third sort of workmen , viz. thirdly , the painters ( i. e. ) the jesuits ; and there is no colour which they have not tried , to render it beautiful . some with varnish and plaister , stop up the cracks ; and bellarmine was happily born to do them this service . others , as baronius and surius , cast a shadow over it with other colours . sextus senensis , and possevine , brag of the workmanship , flatter the workmen , and extol the idol . and thus at last they have polished their idol , and set it before the lord's ark : and by this means they have attracted the eyes and hearts of their deluded followers , insomuch that all that worship not this image , must into the fiery furnace , and be offered as a sacrifice to the fury of their romish moloch . now that which they are so fond of in this religion , is its suitableness to their sensual interests and affections ; the greatest part of which , easeth them from taking any pains in spiritual things . as for example : they must serve god , but there be ways to dispence and turn the spiritual service into a corporal , which is much easier . sinners must have gods pardon , or they cannot be saved , but the dispensation hereof is committed , with the keys , to christs vicar , who hath power to release them by the sacraments of the altar and penance . hence the pope hath mens consciences at his devotion ; into which he slides , under the pretence of being st. peter's successor ; then blindes their eyes , by taking away the scriptures ; and stops their ears , by perswading them to hear none but himself : and hereby thousands are betrayed into the hands of eternal ruine . this is the first thing shewn , viz. that part of their religion as set forth with romish glosses and varnishes . i am next to shew it you in its native complexion , as stript naked of all adventitious ornaments ; and then you will easily perceive it to be the most monstrous and ridiculous , the most bloudy and blasphemous religion in the whole world . 1. ridiculous in it self . 2. blasphemous towards god and christ . 3. bloudy to all that have and do oppose her . i. the most ridiculous religion , as 't is in it self . i need go no farther than their book of holy ceremonies for this ; which tells us not onely what their rude ignorants do , but what their holy fathers have done . this teacheth them to put confidence in beads , medals , and roses , hallowed swords , and spells of the gospel , agnus dei's , and such-like idle bables ; ascribing to them divine vertue , yea , so much as is due to the son of god himself , and his precious bloud . pope vrban the fifth sent three agnus dei's to the emperour , with these verses : balsamus & munda cera , cum chrismatis unda , conficiunt agnum , quod munus do tibi magnum , — fulgura de coelo , &c. balsam , pure wax , and chrysms liquor clear , make up this pretious lamb i send thee here . all lightning it expels , and each ill spright , remedies sin , and makes the heart contrite . and so he goes on in his blasphemy , even as the bloud of christ for us shed , &c. and lest you may imagine this to be the conceit of some phantastical pope , hear out of the same book of holy ceremonies , the very words that every pope doth use to pray , in their blessing the water which serves for that agnus dei , viz. that thou wouldst vouchsafe , o lord , to bless these things , which we are now about to pour into this vessel of water , prepared to thy glory ; so as by the worship and honour of them , we may have our sins done away our blemishes wiped off , and thereby may obtain pardon , and receive grace , so that with thy saints and elect children , we may merit everlasting life . amen . can there be greater superstition , magick , or blasphemy ? and all this practised by the very heads of that church . hence the poor laity are hoodwinkt in a forced ignorance ; who live no less without scripture , than if there were none at all . they forbid spiritual food as poyson , fetch god book into the inquisition , and thereby cheat the vulgar with nothing but shews of holiness ; in pilgrimages , processions . offerings , holy water , latine service , images , tapers , vestments , altars , crosses , and a thousand such like , fit onely for children and fools ; robbing them in the mean time of the sound and plain helps of piety and devotion . more particularly , confider it under these circumstances . 1. that it hath made wicked men saints , and saints gods ; nay , the modern canonization hath made those saints , that were scarce men : and we have their own confessions , that the most notorious sinners have leapt into their kalendar : and once sainted , they have the honour of altars , temples , invocations , and some of them in a stile fit onely for their maker . 2. a religion that professeth to be a bawd to sin , whilst in practice it tolerates open stews , and prefers fornication , in some ●ise● , before honourable matrimony ; and gently blancheth over the breaches of the commandments with the name of venials , and favourable titles of dimmution , daring to affirm , that venial sins are no hindrance to a mans integrity and perfection . 3. a religion that indeed deserves not the name of religion ; the ape and mimick of it ; a very outside of christianity ; at best , a meer formality of devotion : all whose prayers , fastings , pilgrimages , &c. are no other than a going to hell in more pomp and state . for look into their churches , there you will see idle apishness in the most solemn works . the poor laity in the mean while returning empty of all sound edification , and only full of confused intentions ; yet are they taught to think this sacrifice of fools to be meritorious . from thence look into their houses and closets , there you will see such a trade of careless and lazie holiness , that there is but little difference between the image and the suppliant ; piety it self being lulled asleep with their heartless and sleepy vespers . and if you step a little farther , and cast your eyes into the melancholy cells of some austere , recluses , there you may finde , perhaps , an hair-cloath , a whip , an hurdle , or the rope about the waste ; but where in all this is true mortification ? a pious protestant takes more pains with his heart in a day than a superstitious papist doth with his skin in a year : the one indeed whips himself , but the other denies himself ; the draws bloud from his flesh , the other from his lusts . and therefore if you look into the whole course of the roman catholick life , you shall finde the commandments of god professedly broken , besides the ordinary practice of idolatry , and frequencie of oaths : men whose sinful rebellions are ever and anon smoaking against heaven , dare meet god in his loudest thunder , and venture on damnation in its most terrible form ; so that god can no where display the ensignes of his power , but these audacious wretches hang out their flags of defiance . and this brings me to the second thing , how blasphemous a religion this is , in respect of god and christ . of god : and that as ( 1. ) it teacheth men to worship stocks and stones with the same honour that is due to their creator . hence they worship god under the image of an old man , christ under the image of a lamb , the holy ghost under the resemblance of a dove . and cajeran doth confess , that they draw the images by the trinity not onely to shew , but to adore and worship them . now lest this should appear to her simple clients how palpably opposite it is to the second commandment , they have cunningly left it out , as a needless illustration , in all their catechisms , and prayer-books of the vulgar 2. as it asserts the priests judicial power in pardoning sins , and absolving sinners , and openly allows and tolerates the buying of pardons and indulgences from them . so that now purgatorie can have no rich men in it , but fools and friendless : devils are tormented here , yet men can command devils , and money can command men . 3. as it advandeth nature to a co-partnership with god in our justification and salvation , and idly puffs her up into a conceit of her ability to keep more laws than ever god made . and for this , requires no other faith than may be sound in the devils themselves , who besides a confused apprehension , can assent unto the truth of god revealed : and popery requires no more . 4. as it relies on the infallibility of those whom they grant to have been , and may be , monstrous in their lives and dispositions ; most of their popes having been the most monstrous notorious wretches that ever the earth groaned under ; ( o that it were rid of the burdend ‑ ) how many of these heirs of st. peter ( if their own records deceive us not ) have by bribes whores , and devils , dimb'd into that chair ‑ yet for any to say , that those men ( who are confessed to have given their souls to the devil that they might be popes ) can erre , whilst they are such , is heresie worthy a stake and hell. thus of its blasphemy , in respect of god. ii. in respect of christ ; and that these four ways . 1. in overthrowing the perfection of christs humanity , while they give unto it so many places at one time , and yet no place , flesh , and no flesh , several members without distinction , a substance without quantity , and other accidents or substance and accidents , that cannot be seen , felt , or perceived : so that they make their saviour either a monster , or nothing . 2. in overthrowing the perfection of christs satisfaction ; for if all be not paid , how hath christ satisfied . if temporal punishments in hell be yet due , how is all paid ? and if these be paid by us , how are they satisfied by christ ? 3. in presumptuously mangling christs sacred institution ; by which they sacrilegiously rob his people of one half of that heavenly provision , which he left as his last and dearest legacy to his church : as if christs ordinance were superfluous , or any shaveling priest could be wiser than his redeemer . 4. in imposing heavier burdens than ever christ designed . hence the conscience of their proselytes are overladen with infinite unnecessary traditions , far more than ever moses , commented on by the jewish rabbies ; they imposing them with no less authority , and exacting them with far more rigour , than any of the royal laws of their maker . and this brings me to the third thing considerable , viz. as , iii. it is a bloudy and cruel religion to all that have , and do oppose her . even since cain set the knife to abet's throat , the churches veins have bled . rome , was first of all founded in bloud and still endeavours to erect its self by the same method of serpentine designes , and dragon-like rage and gruelty . this will clearly appear unto you , by taking a view of her , either in her principles or practices . first , her principles , in these seven things . 1. in asserting the power of the pope over all temporal princes and kingdoms ; for he ( like his father the devil ) will shew all the glory of a kingdom , and give it to some creature of his own , if he will fall down and worship him , they account it not onely lawful , but meritorlous , to murder a protestant prince ( whom they call heretical ) hereby to introduce a popish successor , and advance the interest of their own cause throughout the world . 2. that an heretick , ( for heresies sake , and in point of conscience , though he troubles not the state ) ought to be put to death . this also causeth the effusion of much bloud ; and when the pope hath anathematiz'd a nation or person ( nè brut a essent fulmine ) they inflame kings , and provoke them to destroy all with fire and fagot . and these we have sadly found to be their arguments both to enlighten our vnderstandings and inform our judgments in the popish religion . for , as one ingeniously observed , they convince by a dagger , and enlighten by a faggot . hence they call an utter desolation a restauration and the subversion of three kingdoms , no other than the conversion of them . how much protestant bloud this doctrine hath shed in france and germany , and how many english throats have bled by this knife , is not easie to judge . 3. that no publick faith is to be kept with hereticks ; as if christiana fides and punica , were all one . the heathens , by the rush-candle of nature , could perceive , that truth in mens words and promises , is the best ligament in a body politick ; and the very joynts and nerves of all civil constitutions . how much admired is that roman , who kept his faith with carthage , though he knew it would be his very ruine ! but johannes a roman priest could say , that in the destruction of the lutherans , judges were not bound to follow either law , promise , or reason . how sad is it , that romana fides might be depended on when rome was heathenish , but not now it is become christian ‑ and that the moral honesty of the poor blinde heathens , should so much exceed the piety of these catholick pretenders ! 4. that mental reservations and equivocations , are lawful . this must needs overthrow civil constitutions , were they almost adamantine : for what delusions of magistrates , what evasions of righteous judgments , what ensnaring of innocent men , what doubting in oaths will there be by this means ? how can an oath be the end of strife and controversie , if this be allowed ? o ye holy martyrs ! lay aside your glorious robes of immortality ! you died like fools , and were guilty of your own blood ; whenas you might have denied and forsworn all , by mental reservations and equivocations . 5. a fifth bloudy position of theirs , is , an absolute necessity of concealing all things revealed in auricular confession . this doctrine hath been a private back-way to let in the most horrible conspiracies and murders . hence 't is a received maxime amongst them , that , nullum lantum malum esse potest , cujus vitandi causa confessionem prodere liceat : that confession is not to be revealed , whatever punishment be endured . bellarmine praiseth garnet the jesuit , that would not reveal the gunpowder-treason , because ( as he saith ) confession is jure divino ; and temporal authority , jure humano . and casanbon tells us , that it was a jesuits speech to him , de jure humano , leviori damno reges omnes quot-quot sunt occiderentur , quam vel una confessio revelaretur : that it was a far less offence to destroy many princes , than to reveal one confession . i wonder whether they would hide it , if there were a conspiracy against the life of their triple-crowned monarch . but there was one that escaped well in this matter of confession , viz. father aubigney ; who in the bloudy fact of ravilliack being called in question , and demanded what was revealed to him in confession , he replied , that god had given him this grace : that whatsoever was revealed to him in confession , he presently by a miracle forgot it , and for all the world , could not remember it again . i think if this answer saved him , it was the best grace that ever god bestowed on him . 6. that the clergy are exempted from subjection , and so cannot be guilty of treasonable practices . clerici rebellio in regem non est crimen b●●sae majestatis , quia non est subditus regi ; the rebellion of a priest against his prince is not treason , because he is not his subject : for they are by her affirmed to be so the inheritance and portion of god , that they are exampt from all temporal jurisdiction to civil princes and states . if so , what wickedness may not be committed by such men ? how doth the pope herein oppose the apostle ; rom. 13.1 . let every soul be subject to the higher powers . and it is a known explication of chrysostom's , every soul , though he be a monk , a priest , though he be never so spiritual ( as they call it ) is here understood , and cannot draw his shoulder from the yoak of allegiance . 7. that blinde obedience unto governours , is necessary . and let in this once upon a people , and you let in the trojan horse , full of armed enemies in his bowels : for whatever the pope and his officers shall command to be done ( be it to destroy a whole kingdom , nay , subvert three kingdoms at one time ) must not be disputed , but obeyed . thus what seneca complained of as a great weakness among the vulgar , ( that homines malunt credere quam judicare ; and that they do receive all worship of their gods , tanquam legihus jussum , rather than diis gratum , ) will be made a vertue in their votaries ; yea , that they merit gloriously , by believing thus stupidly : and when once these philistims have put out mens eyes , they will make them drudge in what mills they please . 8. that ( that monster of men , and heir of all mischief ) the pope , may dispence with all vows , promises , and obligations . t is this that would lately have made england like egypt , all the waters thereof to be turned into bloud : for the papists being absolved from all oaths , &c. to their prince , were thereby the more encouraged to treason and rebellion against him . and how can we trust their oaths and protestations , when the pope absolves them from them ? well therefore is that antichrist set forth by the * dragon in the revelation , who is both subtile and bloudy ; and his jesuits like those heathen priests , that have snakes in one hand , and firebrands in the other . that whch st. bern. said of the devil in tempting mens souls , the same may we say of the pope , in reference to body and soul , estate and all : vereor magis serpentem gliscentent , quam leonem rugientem : that we fear him more , as he is a shining glittering serpent , than as a roaring raging lion. 9. that to slay their enemies , it is lawful to kill their friends , if as much good will come by the one , as hurt by the other . this was proposed as a case of conscience to garnet in the gunpowder-plot , ( that contrivance worthy onely of hell and a jesuit ) whether it were lawful at that time to blow up the innocent with the nocent ; who answered it in the affirmative , that it was lawful to kill friends in the destruction of enemies , if so much good would arise as might recompence the slaughter of the innocent . somewhat like this , is that story of a popish duke , ‑ who when he was asked by his souldiers , whether they should kill their friends in the destruction of their enemies , returned them this answer , yes : deus enim novit qui ejus sunt : god will know well enough at the day of judgment who are bis . how cruel and bloudy then must they needs be , who will kill their own , to destroy others lives , and at last will praise and defend those who have dyed their bands in bloud ; voting inhumane conspirators , to have been glorious martyrs ? and thus , by what hath been said , you see how all these assertions are written in blood. but if from the root of those principles i should acquaint you ‑ with the branches of its several bloudy practices , you would finde no corner of the world wherein the pope and his agents have had to do , but all hath ended in bloud . among many thousand particular instances , take these few . 1. concerning the waldenses and poor albingenses . although we have no certainty of their opinions , ( they being for the most part delivered us by popish authors ) yet of the cruelty used against them , we have many sad witnesses . it would make your hair stand upright with horrour , to consider how many thousands of them have been murdered in a day ; and not content with their innocent blood , they did wafte all the trees and forests , as if they had run into the wilde conceit of the manichees , who thought the trees to have a rational life , and that to cut down a tree , had been homicidium , as they fancied . 2. in the american islands , as hispaniola , jamaica , and others , what barbarous usages had the poor savages from those catholick christians ? such actions ( if historians do not deceive us ) as were not fit for men or christians , but bruits and devils . for it had been better ( as they observe ) that those islands had been given to the devils , than to the spaniards , who spared neither sex nor age , women with childe , or such as lay in child-bed ; insomuch that that one island of jamaica , with that of portico rico , lost in few years sixty thousand souls by popish cruelties ; and they were such as not onely raged upon the men , but destroyed posterity . the women here and elsewhere , so abominating their sad conditions , that they strangled their children in the birth , to the end that they might not live to serve such a cruel people . 3. in france . what an ocean of bloud hath been shed there , sometimes by open and hostile ways , otherwhiles by private plots , conspiracies , and massacres ! wherein brother butcher'd brother , sons their fathers , and daughters their mothers ? as in the parisian massacre , wherein one would think it impossible ( as one observes ) that a race of people adoring one god , fellow-subjects to one prince , born in one country , breathing the same air ; nay , a christian people , trusiing in the same god , redeemed by the same bloud , governed by the same holy laws , should prove such monsters each to other . thuanus , president of the parliament at paris , abhors the very memory of it , applying most appositely those verses of the poet to it , and crying out , excidat illa dies , aevo nec postera credant saecula , nos certè taceamus , & obruta multa nocte legi propriae , patiamur crimine gentis . let that black day be razed out of our kalendar for ever , that it may die with us , and never come to the knowledge of our posterity . 4. in ireland . whose heart hath not been affected with the doleful tragedies acted on that stage ? how have they cruelly devoured , and spared no more than tygers and wolves ? o what a loud cry has gone to heaven from the bloud spilt there ! every drop hath a voice , which cries aloud in the ears of god for vengeance on them . 5. in their attempts on england ever since the reformation . that at this very day , king and kingdom , liberty and estate , life and religion , are designed for sacrifices to popish cruelty . think , o lucifer , and imagine , o prince of darkness , a more hellish designe , if thou canst ! what darkness would cover our land , when our sun and moon ( the great ones of the state ) should be turned into bloud ? what would become of us , if these philistims had taken our ark ? how soon would our ministers be turned into corners , or sent to heaven in fiery chariots ? our bibles turned into pictures , our tables to altars , and our heaven immediately into a hell ? o innocent cataline and verres , to these men ! livie tells us of a designe to dispatch the whole senate of rome in an hour ; and at carthage there was a project set on foot to cut off at once the noblest and loyalest families in the state. but had not this been abortive ( which god grant it may ever be ) it would have proved the funeral of all our sanctuaries , the grave of all our religion , the dooms-day of all our liberties , the ruine of king and kingdom ; a treason made up of such monstrous complicated circumstances , that all others seemed to be drown'd and lose their name in this . thus much as to the doctrinal part . from what hath been said , may naturally be inferred , i. the impossibility of reconciliation to such an apostatiz'd church . i know there are some who think that there is little difference between the two churches of england and rome , and undertake to shew us the several advances the one hath made towards the other ; and these are either , 1. some politick romanists , who hereby would extenuate the foulness of popery ; or , 2. some ignorant and loose protestants , who live void of the knowledge and conscience of all religion ; men who live tanquam poeniterent non pecudes natos , as if they repented they were not made beasts ; whose reason is their burden , and light of mind their offence ; who are so given up to their sensual appetites , as if they were all flesh , and had no spirit ; who rake up ( those heavenly sparks ) their souls in ashes , never considering their original capacity and end , or that viaticum aeternitatis , provision that is to be made for them unto eternity . these men are moulded for heathenish as well as popish impressions . but if we rightly consider the purity of our own church , and the apostacy and corruptions of the church of rome , you will finde an impossibility of reconciliation : for ( rebus sic stantibus ) as the case is , that church must put off it self , and cease to be what it is , ere it can begin to be once again what it was ; for substance , credit , fame , vertue , and honour have at once forsaken her , and by long disuse have left her worse than naught . neither can we see how these houses can be repaired , but they must be pulled down to the very foundations , and then built from the ground : but if there be any possibility , it must come either from her self or others ; not from her self , because she obstinately defends her errours not onely with tongue and pen , but with fire and sword , and will not yield so much as that she can erre ; refusing to amend those notorious abuses which by the moderate verdict of her elect cardinals are condemned , and by the palpable flatteries of her last and worst parasites ( the jesuits ) is grown not onely secure , but more proud and arrogant than ever she was . can it be then from others ? how oft hath this been endeavoured to no purpose ? rome may be sacked and battered ( as it hath often been ) by military forces , but purged by admonitions , convictions , and censures , it will never be . now the impossibility of our reconciliation ( besides these things i have already named ) ariseth from the pride and usurpation of the head of their church , being armed with that position , that he cannot erre . this , without hope of reconciliation , divideth christendom ; and many other doctrinal controversies are subtilly kept on foot , to be a stalking-horse for this . adde to this , their hatred against our religion above all others : jews and grecians are tolerated in rome it self ; their ceremonies , synagogues , services , yea , and circumcision it self administred to the dead as well as to the living ; by which the romanists declare themselves to be better friends to the turks and jews than to the protestants : not to insist on that detestable virulence of their tongues , and gall in their ink , against our first reformers ; which hath not stayed there , but broken out into their most barbarous butcheries and cruel bloud-sheddings . they oblige the consciences of catholicks to a separation from all our ecclesiastical assemblies , are afraid that any of our books ( especially our translations of the bible ) should be read in any of their dominions ; and where they cannot turn , will be sure to burn protestants . o the many miserable massacres , canibal-like conspiracies , and tragical murders , that they have been guilty of ! who are ignorant what fierceness , fears , and fires were raised to consume the innocent bodies of the saints living and dead ; and that in such sort , as every corner of the land seemed as hot as nebuchadnezzar's furnace , even seven times hotter than it used to be ; wherein were to be cast whosoever would not fall down and worship the image which that romish nebuchadnezzar had erected . now what arguments can be used to perswade us of their reconciliation to us , either in the whole or in part of our religion , since they deem it no other than a peccant humour necessary to be purged out every few years , either by murder , if it prevail in the head , or by massacre , if in the body of any nation ? and rather than it should not , they will not stick with blassius ( at the commandment of their great gracchus ) to set on fire the capitol it self , to lay hands on sacred majesty , and to imbrue them in his royal bloud ; to subvert religion , to sacrifice our lives , liberties , and all , to their ambitious lusts and revenge . when then you are willing that your souls shall be damned , and bodies destroyed , then think of reconciliation . ii. let us now see our duty ; which is , first , to hate and oppose the popish , and to embrace and keep close to the protestant religion . first , hate and oppose the popish religion . let the high praises of god be in our mouths , and a two-edged sword in our hands , to be avenged on that scarlet whore , that mother of fornications , that hath made her self drunk with the bloud of the saints and martyrs of jesus . they must be punished by us , or we shall be so by them . let 's make no friendship with angry men , much less with bloody men : 't is the greatest honour that can be put upon us , to be instruments of their destruction . this duty respects us in whatever relations we are , be we either magistrates , ministers , or private christians . the magistrates , by repressing those perverters of our faith , and encouraging protestant principles and practices . 't is not reason of state , but ruine of state , to gratifie those men who would rejoyce to see our glory in the dust . ministers , by preaching up the excellency of this way , preserving the pattern of wholesome words , and speaking the things which become sound doctrine ; to take heed of their own mixtures , and not adulterate the doctrine of faith to please men . the beauty of heavenly truths wants not the paint either of humane or heretical additions . the babes of christ must be fed with sincere milk ; and the soreness of mens eyes must not hinder the lights of the church from shining . and next by confuting gain-sayers , not onely have a voice to call their sheep , but to drive away wolves ; one to establish truth , and another to oppose errour ; one of their hands must work , the other hold the weapon . their breasts should be store-houses of spiritual armour , be furnished with skill in scripture , in which they should be mighty ; and in the writings of men , even of hereticks themselves , to beat them with their own weapons , to kill goliah with his own sword . are we in the lower orb of private christians ? we must oppose this many-headed monster , and that , 1. by confuting the debauched romanists with the language of our heavenly lives . 2. by an holy and stout confession of the faith : a dumb faith is not a divine faith , but the faith of devils ; 't is not enough to confess christ in times of encouragement , but in times of contradiction . this is the onely boldness , and cursed be that modesty which makes us ashamed of our master . 3. by suffering for it : if god calls us to it follow our captain , who was made perfect by suffering ; and seal protestant truths with our dearest blouds . he that saveth his life , and forsaketh his faith , never liveth comfortably ; yet thousands that have lost their lives , and kept their faith , have died joyfully ; they could welcome the cross of christ , and everlasting life . now in this opposition we are to act resolutely and valiantly : dangers must be despised , difficulties adventured on , terrours contemned , vigorously and fervently , zeal being the beauty of christian undertakings , unanimously , and with one consent : for how easily will errour prevail , when the protestant champions are divided among themselves ? and how can they venture their lives one for another in war , who will not do so much as love one another in peace ? let 's observe the apostles counsel , and stand fast in one spirit , with one minde , striving together for the faith of the gospel , phil. 1.27 . can there be greater encouragements to this , than our present fears and dangers ? and o that now we did all appear as one man against this common enemy ! o that babyton's towers were humbled , her pillars and foundations razed , her vaults digged up , her monuments defaced , and her altars sacrificed to desolation ! in a word , that all her buildings were demolished , and not a stone left upon a stone , but in rude and ruinous heaps , to tell us , that here once babylon stood . secondly , embrace and keep close to the principles and practices of the protestant religion . 't is observed by an eminent prelate of our own , that ( among many others that go under that name ) there are five religions on earth which stand in competition for truth , viz. jewish , turkish , greekish , popish , and reformed ; whereof each pleads for it self , with disgrace of each other . 1. the jewish religion . these men have very little to say for themselves , but impudent denials of jesus christ ; whose very refusal of him , proves him strongly to be the messiah . and were there no other arguments , yet god himself hath so strongly confuted them by the voice of his judgments , that the whole world doth hiss at their conviction , their fin being written in capital letters in their desolation and contempt . 2. the turkish religion ( if it deserves that name amongst christians ) and this stands upon barbarous ignorance , and palpable imposture ; yet loe here a subtile devil in a gross religion : for when he saw that he could not by single twists of heresie , put down the well-built walls of the church , he windes them all up into one cable , to try if his cord of so many folds might prevail . as with sabellius , to deny the distinction of persons in the trinity ; with arius , christs divinity ; with macedonius , the deity of the holy ghost ; with sergius , two wills in christ ; with marcion , christs sufferings : and these policies seconded with violence and cruelty . o damnable mixture ( as one observes ) miserably successful ! their alchoran , a fardle of foolish impossibilities ; their whole religion , a mongrel issue of an arian , jew , nestorian , and arabian ; a monster of many seeds , and all accursed : nature hath light enough to condemn a turk as the worst of pagans . 3. the greekish church puts in the next claim , but with little better success ; who are become the basest drogs of all christians , being little superiour to the turks in knowledge ; more idolatrous than heathens , and superstitious than papists : the very name of them is confutation enough . from thence i descend to the main rival of truth , viz. 4. the religion ( or rather faction ) of the papacie . now whereto tends this , but to make nature vainly proud , or carelessly wanton ? ( 1 ) vainly proud , by telling her , she hath free will to do good , can go of her self , morit heaven , and pay god satisfaction . ( 2 ) carelessly wanton , in that it teacheth , that christ died effectually for all : that men may save the labour of trying and examining themselves , and believe onely as the church believes : that the sacrifice of the mass , in the very work wrought , avails to obtain pardon , not in this life onely , but when they lie frying in purgatory : that alms given , merit heaven : that abstinence from some meats and drinks , is meritorious : that one man may deliver anothers soul out of purging torments ; so that he that wants not both money and friends , need not fear the smart of his sins . o religion ! sweet to the wealthy , but sad to the poor ! who will now care how lazy his devotions , or how lewd his life be , that knows these refuges to flie to ? 5. next comes in the religion i perswade you to stick close to viz. the reformed protestant religion ; which you may see in opposition to all these . to the jewish , in acknowledging jesus christ come into the world , and depending on him alone for life and salvation . to the mahometan , in casting aside all her blasphemies and ridiculous fopperies . to the greekish , in pitying her ignorance , and lamenting her ruine . to the popish , first , in depretiating nature ; secondly , in advancing grace . 1. she depretiates nature , kneads her in the dust , spoils her of her proud rags , loads her with reproaches , and gives glory to him who says he will not give his glory to another ; acknowledging her best actions to be faulty , her satisfactions debts , and her deserts damnation . 2. in advancing grace : * by this we are saved , not of our selves , it is the gift of god. every step in our ascent to mount zion , is free-stone ; and the golden chain of mans salvation , is richly enamelled with free grace . this lays the foundation and top-stone of glory ; this is the religion we must stick to in its principles and practices . we must not be protestants in the bark , and papists in the core ; lambs and doves without , and lions and bears within . this is the religion we must be saved by , and in this of all others is the surest path to everlasting happiness . let me perswade you then , in the words of the apostle , 2 tim. 1.13 . to hold fast the form of sound words , which you have heard in faith and love . in faith towards god , and love towards man ; or faith in christ , and love to christ ; or faith , as comprehending the credenda , and love the facienda of every christian . these are the two hands with which you must hold fast the protestant religion . first , paith ; and that three ways . 1. as it secures our standing ; this is an hold-fast grace . unbelief is the root of apostacy , but faith is the spring of perseverance . this will keep us close to protestant principles . 2. as it doth realize all the truths of the gospel : so that though the petty notions and fooleries in popery may gratifie your fancies , yet can they have no influence on your consciences . by this we can both live upon the truth , and ( when god calls ) die for it . 3. as it helps to fetch strength from christ , to do and suffer , to live and die for him . this invests the soul with a kind of omnipotency , insomuch that other mens impossibilities are faiths triumphs . secondly , love : your love will hold fast the truth , when ( happily ) your learning may let it go . you may not ( with the martyr ) be able to dispute for the truth ; but if you love it , you will die for it , learning lies in the head , but love lies in the heart . this will make you say to the protestant interest , as she to her mother-in-law , ruth 1.16 , 17. whither thou goest . i will go ; and where thou lodgest , i will lodge : thy people shall be my people , and thy god my god : where thou diest , will i die , and there will i be buried : the lord do so to me , and more also , if ought but death part me and thee . 't is for want of this , that god gives men over to believe a lye , to be led captive by divers lusts and pleasures , to follow cunningly devised fables , and to hold the truth in unrighteousness . let us now love the protestant truth both in the purity and in the professors of it : and truly if ever there were a time for our union , this is it . may we not fear that the neglect of protestant , unity will make way for popish unity ? that party cannot be strong , but by our weakness ; nor armed , but by our nakedness , or come in amongst us , but by that lane of our own divisions . o that we might consider these things ; that by so much the greater her subtilties are to divide us , we may the more firmly be united in our prayers to god , and in concord between our selves ; that we may not expose our persons , estates , lives , posterities , religion and all , to the crasty and bloudy advantages of these enemies of the protestant church ! shall joseph and benjamin , moses and aaron ; abrahani and lot fall out , especially , when the canaanites are in the land ? shall gebal , ammon , and amaleck , and the philistims at tyre , agree ; and shall lambs and doves rend , tear , and scratch one another ? o let it not be spoken in gath , nor published in the streets of askelon ? let us now endeavour to keep the nuity of the spirit in the bond of peace . it will be our duty and honour , as well as happiness and safety , to love one another , and appear as one man against the common enemy . o that now we might beging , go on , and prosper ! 't is not the contention , but constancy , that sets the grown on the christians head . it will be an unanswerable dilemma , if the protestant religion were had , why did you profess it ? if good , why did you desert it ? to consirm you the more in the constant profession of it , consider that , 1. we have the scriptures on our side , in most places free from ambiguiry : we live under the cleareft dispensations of the gospel-covenant , and the light thereof is not yet eclipsed ( and we hope never , will ) with lewish mifts , or popish fogs . 2. we have the principles of religion , which directly lead to every point of our faith , and instructs us in our way to salvation . 3. we have the antient fathers , the majesty of elden times , and reverend countenanor of the first antiquity ; so that all their glory therein , hath ( by our reformers ) been turned into their shame . 4. and lastly , which may perswade any man ( not drunk with prejudice ) we have had the mercies of god to plead for us , whereby our church hath been miraculously upheld . when rome and hell threatned us , then god defended us ; when our neck hath even been on the block , and the instruments of death prepared to cut off our lives and hopes together , then god disappointed them , and rescued us . what remains now ? but that we break off our iniquities by repentance , put a bill of divorce into the hands of our dearest lusts , run them thorough with the sacrificing knife of mortification ; that we no longer turn grace into wantonness , nor these miraculous preservations into ingrateful apostacies . by this way onely it is , that we can be true to our own happiness , be lasting monuments of mercy unto posterity , and erect trophies of victory over all antichristianism amongst us . then would the several foundations of the kingdom be settled in a sound and flourishing constitution : for then piety would be the pillar to every profession ; learning adorned with piety , law administred with piety , and councils managed with piety ; then would religion flourish , peace settle , and the gospel ring in the ears of the generations unborn . how quickly would our darkness be dispelled , our shades flee away , our distractions be removed , and an happy calinness and serenity cover the face of the whole nation ? which that it may , the lord of his infinite mercy grant : to whom with the father , &c. finis . notes, typically marginal, from the original text notes for div a43788-e190 * in praefatione in apocalypsin . in locum . prosper de prem . & praed . cap. 7. comment . in apocalypsin , cap. 14. v. 8. & in cap. 17 , &c. * coelius aventinus , exquilinus , tarpeius , capitolinus , viminalis , palatinus , quirinalis . d. f. in rhem. test . p. 892. chap. 17.6.11.8 . * m. p. nar. nicephorus . eusebius . ecclesiast . hist . isaacs . chron. theodoret. sophronius . anno 177. rev. 17.8 . 1 cor. 6.9 . clem. alex. strom. dr. w. in his preface to the way of the true church . * rev. 12. b.n. in his epistles . * eph. 2.8 . fox acts & monum . 2 tim. 3.6 . 2 pet. 1.16 . ignis fatuus. or, the elf-fire of purgatorie wherein bellarmine is confuted by arguments both out of the old and new testament, and by his owne proofes out of scriptures and fathers. also an annexe to this treatise of purgatorie, concerning the distinction of sinne in mortall and veniall. by m. william guild, minister at king-edvvard. guild, william, 1586-1657. 1625 approx. 105 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a02352 stc 12481 estc s118973 99854180 99854180 19589 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. a02352) transcribed from: (early english books online ; image set 19589) images scanned from microfilm: (early english books, 1475-1640 ; 1069:03) ignis fatuus. or, the elf-fire of purgatorie wherein bellarmine is confuted by arguments both out of the old and new testament, and by his owne proofes out of scriptures and fathers. also an annexe to this treatise of purgatorie, concerning the distinction of sinne in mortall and veniall. by m. william guild, minister at king-edvvard. guild, william, 1586-1657. [12], 57, [1] p. printed by augustine mathevves, and are to bee sold [by j. budge?] at britaines burse, london : 1625. vendor's name suggested by stc. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. 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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 bellarmino, roberto francesco romolo, -saint, 1542-1621 -early works to 1800. sin -early works to 1800. purgatory -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2003-11 jonathan blaney sampled and proofread 2003-11 jonathan blaney text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion ignis fatvvs . or , the elf-fire of pvrgatorie . wherein bellarmine is confuted by arguments both out of the old and new testament , and by his owne proofes out of scriptures and fathers . also an annexe to this treatise of purgatorie , concerning the distinction of sinne in mortall and veniall . by m. william gvild , minister at king-edvvard . london , printed by avgvstine mathevves , and are to bee sold at britaines burse . 1625. to the trvely noble , right honourable , and religious , iohn , earle of laderdail , lord thirlestane , &c. one of his maiesties most honorable priuie counsell , &c. and to his most religious countesse and ladie . right honovrable , that inueterate-en●mie of gods glory & mans good , hath neuer ceased from the beginning to intermi●e in the lords field , his pes●●ent popple amongst the good seed , setting a worke the mysterie of iniquitie , euen then , when the mysterie of mans redemption was begun to be published , and by force or fraud , either as a redde dragon , or as a counterfeite of the lambe , with implacable malice ( but limit●ed power ) hee hath euer assaulted the church both in head and members : sometimes prouoking to sinne ( as balak 〈…〉 did the people in ahabs time , as in sinnes o● opinion , contra verum . this later is of two sorts either hereticall against the 〈…〉 against the body . 〈…〉 the two preceding were old heresies who long ago hath receiued their iust condemnation : the later carry the 〈…〉 of their grosse guiltinesse , and clear conuiction , specially such as are against the priesthood of christ , consisting in full satisfaction , until sole inter 〈…〉 sufferings with christs all-sufficient oblation : making that glorious worke to be as a linsey-wolsey garment , and man to share in the glory of that , in the grace whereof he hath onely 〈◊〉 . by which impious assertion , and illicit coniunction , christ is degraded , his blood vilified , his merit maimed , his crosse curtailed , his death debased , and his sufferings stained , by those who of godlinesse haue made gaine , but not made their gaine to bee godlinesse : turning gods temple againe into a denne of theeues , and therein making merchandise , not of doues , but of soules ( as is fore-prophesied of them ; ) and haue raised againe the tables of money-changers , which christ once ouerthrew . as no more plainely their owne mantuan affirmes , saying , omnia venalia , romae : then their owne pope pius confirmes , saying , nil absque argent● romana curia donat . nam peccatorum venia & spiritus dona venduntur . and indeed though these subterranean vulcans , and fire-worke men build vpon straw , stubble , and hay , their light assertion , without any more solid foundation , then the groundlesse conceit of a brainesicke head , and couetous heart can afford : yet they draw in from the seduced simple , most solid substance of gold , siluer , and large revenewes by a strange sort of alchymie , manus porrigentes indultrices , solùm manus porrigentibus adiutrices , but no pennie , no pater noster , being better seene ( as is truely said ) in the golden number of actuall reset , nor in the dominicall letter of sacred and holy writ . neither without cause does these locusts that came from the bottomlesse pit smell of fire ; or is it a wonder , that these that came out of the smoke of a great furnace , doe yet speak to poore soules of a fiery furnace ; neither can any iustly admire , that they torment the conscience , whose power giuen them , is as the power of scorpions , not to kill outright , by simply damning soules , ( for so they should get no profit nor prey ) but to torment them with the sure expecting of a purgatory fire , out of which there is no release , but by the suffrages , and soule masses , and so like beniamin , they rauen as a wolfe ▪ and as the name of the prophets sonne was , they become speedie robbers , and swift to the prey , neuer resting cruelly to sting ; and like iobs miserable comforters ▪ to propine to the dying soule in the greatest agony ▪ and thirst for cooling comfort , such a bitter potion as christ got on the crosse ▪ while the lions teeth by some bootie be baited . the zeale then which we all owe to gods glorie , and loue which we owe to our fellow members , ( as yet perhaps vncome out of babell ) hath moued me at this time to take some paines in this argument to partie the seducers , and pitie the seduced , and by the sword of the spirit , and lampe of the word to conuince the one , and conduct the other into the path of truth , if they may be cured . which paines , ●ight honourable , with no lesse affectionate heart , then an officious hand , i offer to your view , and dedicate to your name , beseeching god that in all honour it may flourish , your soule by grace , and your estate with prosperitie ; and that those singular gifts wherewith your god hath indued you , may still receiue a happy growth , for your better acquitall in that eminent station , wherein his wise dispensation hath set you , that his name may bee glorified , his church comforted , your countrey benefited , your posteritie blessed , and your owne selfe eternally may bee saued in that great day . your honours in all humble and heartie duetie , w. gvild . to the reader . covrteovs reader , considering the grossenesse of this vnwarrantable , cruell , and couetous conceit of purgatorie : so that many who in other poynts rests yet in babell , yet in this confesses the vanitie of this prop of bethauen . and perceiuing notwithstanding , how peremptorie the aduersary is , not onely against all opposers to this their fatning kitchin , by their thundring sentence ; but also against all those who giues not full assent vnto it , by their condemnatory decree , adiudging all such to hells fire for euer . so that bellarmine spares not ( as vsurping gods chaire ) determinatly to afflirme , that it is such an article of faith , adeo vt qui non credit purgatorium esse , ad illud nunquam sit peruenturus , sed in gehenna sempiterno incendio sit cruciandus . i thought my paines should not bee bestowed , nor my penne imployed amisse , if according to my penury , i should contribute somewhat heerein to the lords treasurie , that they who stand in the olde way of trueth , may bee strengthened , and these who are any one footstep come out of babell , may be helped forward ; and if it were no more but as augustine sayes , that heretikes may vnderstand , that there are not onely one or two , but many in the campes of orthodox catholikes , who dare with open face meet them . as they then who coupled an oxe and an asse together , against that command of god to the iewes , and sowe their field with diuers seeds : or as the children of those of the captiuitie , spake partly in the iewish language , and partly in the language of ammon and ashdoa : euen so , how that false prophet , who hath borrowed likewise the semblance of the lambs hornes , calling him his vicar ( that vnder that he might the more craftily vent the speech of the dragons tongue , whose mouth hee is , and whose priuiledge he claimes * . ) how he ( i say ) hath vnequally yoked , monstrously mixed , vniustly coupled , and impiously matched , that matchlesse , free , full , and perfect satisfaction of christs , with humane satisfactions in an imaginary fire , which auarice hath hatched , ignorance fosters , and crueltie with fire and faggot maintaines : loe here , courteous and charitable reader , presented to thy view . as dauid then came against goliath , armed with the name of the lord , when that gyant stood betweene the two hostes , and was a terrour to the army of israel : so for consternation likewise of this monster , which they situate likewise betweene the place of the damned and glorified , to the terrour of simple soules , armed with that armour , which experimentally hath euer giuen victorie both in the head and members , ( and wherewith therefore we are bidden be girt continually ) euen with that sling and sword of the spirit , doe we chiefly meane to come against this grand errour of poperie , the very diana of rome , that by the very presence of the arke of god set vp , that idoll dagon may fall to the ground . next , that goliahs head after his ouerthrow , may bee cut off with his owne sword : arguments god willing of their owne great warriour bellarmines , ( though adduced by him for another purpose , whether taken from fathers or reason ) shall bee clearely drawne foorth , as sauls sword , or hamans halter , to kill and strangle themselues . and last , their proofes for purgatorie , especially such as they vpbraid vs with , out of wrested and wronged scripture , wee shall faithfully , god willing , relate , as they are set downe in their foresaid champion , ( whom cheefely i oppugne ) and punctually shall answere : so that they shall bee seene to bee like short stubble , that was gathered vpon necessitie by those vnder pharaohs bondage , who otherwise could not get long straw to themselues . and to instance the same here in one particular : what will they not bring to proone purgatorie ? when bellarmine brings for it , hebr. 10.27 . and sayes , that that place is a notable proofe of purgatory ; which speakes of a fearefull looking for of iudgement , and fiery indignation , which shall deuoure the aduersaries ; and wherein the cleare words , and consent of all antiquitie doth shew , that gods aduersaries are spoken of , and not his friends , who shall bee deuoured , and not purged , and whom fearefull damnation , and consuming wrath abides ; which is not the lot nor expectation of the godly , neither heere nor hence : but theirs of whom the apostle speakes clearly of ; to wit , who treads the sonne of god vnder foot , and hath counted the blood of the couenant an vnholy thing , and done despite to the spirit of grace . so that such cleare places speaking of the wicked , and of hell , he will impudently bring to speake of the godly , and of purgatory . accept then ( courteous reader ) with a charitable hand , what with a humble one i present , and proue not a censorious waspe , but a hony-gathering bee ; and that god and common sauiour of ours , who gaue approbation to the widowes mite , and will not suffer vnrequited a cup of cold water giuen in his name , giue thee a like minde , and blesse the perusall of this , and of all other helps to thy edification . thine in the lord , w. gvild . of pvrgatory . the romish assertion . the papistes describe their purgatorie to bee a prison next to hell , where the soules of the faithfull that are defiled with veniall sinnes , and haue not satisfied heere the diuine . iustice fully for mortall sinnes , are purged by a temporarie fire , as hote as that in hell , and very long ; witnesse bellarmines expresse words , saying ; constat plurimas annas in purgatorio , 〈…〉 iudicij , id est , per multas annorum centiuias esse cruciandas . yea , non videtur negandum ( saith hee ) posse aliquos nos fidei penitentiae agendae per spatium aliquot millium annorum . our assertion . wee denie any such purgatorie , affirming that christ is our onely and perfect purger by his blood. and that the word ( purging ) is metaphorically taken from the washing of corporall vncleannesse , to signifie the cleansing of the soule from sinne , which is called the vncleannesse thereof . zech. 13.1 . so that , as an vncleane spot is said to bee purged when it is taken away ; euen so are sinnes when they are remitted . iohn 1.29 . 1 iohn 1.7.9 . also , because christ calleth our sinnes metaphorically ( debts ; ) therefore such also is the word ( satisfaction , ) god the father being the creditor , wee the debtors , and christ the cautioner ; who hauing fully satisfied our debt for vs , hath thereby freely freed vs at his fathers hands from it ; and therefore is called our payment and ransome . 1 tim. 2.6 . math. 20.28 . in these foure poynts then consisteth all our difference . 1. wee say , that christ ( by himselfe ) hath fully satisfied for vs. heb. 1.3 . they ioyne mans owne satisfaction for himselfe in purgatorie also . 2. wee say , that it is christ ( onely ) that purgeth vs by his blood , 1 ioh. 1.9 . they ioyne a fire that doth so also . 3. wee say , that his blood purgeth vs from ( all our sinnes ) 1 ioh. 1.7 . they say , from mortall onely . 4. wee say , that hee perfectly purgeth vs ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) heb. 7.25 . they say , that hee purgeth the guilt only , and taketh away the eternall punishment ; but as for the temporall , we must satisfie for it our selues . arguments against purgatorie , and to prooue our assertion . 1. out of the old testament . ezek. 18.22 . if the wicked returne , i will not remember all his iniquities : that is , i shall forget them all ; as not to hold guiltlesse , is to hold guiltie . hence we argue : that which god forgets , as if it had neuer been ; for that hee punisheth no wayes by any satisfactory punishment , which is cleare , 1 king. 17.18 . where punishment is made onely the sequell of remembrance . but hee forgets all the sinnes of the conuerted sinner , ezek 18.22 . ergo , for them he punisheth him no wise by any satisfactory punishment . and whereas bellarmine by not ( to remember ) would meane , not to punish eternally onely : wee answere him with his owne rule ; non nostrum est restringere , quod deus amplum esse voluit : it is not lawfull to man to make a restriction of that by a circumstance of time , which is so comfortably promised , and freely by god. isai. 57.1 . the righteous is taken away from the euill to come ; hee shall enter into peace . whence wee reason : if the righteous be taken away from a lesse euill on earth in mercie , that they may neither see nor feele the common calamitie , then they are not particularly themselues put to suffer a greater in purgatory ; and there to enter , not into peace , but torment , to satisfie iustice. but they are taken away from a lesse euill , that they see it not , in mercy . ergo , much more from the feeling of a greater themselues , in iustice. ecclesiastes 12.7 . then shall dust returne to the earth , but the spirit to god that gaue it . hence wee argue : the soule that returnes or ascends to god that gaue it , after bodily departure , descends not to the fire of purgatorie except they would make to goe to , and goe from go● and satan , ( whom they say torments the soule in purgatorie ) heauen and hell to be all one . but the soules of the godly returne to god that gaue them , and are receiued by him ; as act. 7.59 . ergo , they goe not to the fire of purgatory . psal. 32.1 , 2. blessed is the man whose transgression is forgiuen , whose sinne is couered , and to whom the lord imputeth not iniquitie . hence we reason : he whose sinne is forgiuen , the same is couered ( saith dauid ; ) and what is couered , is not seene ; and what is not seene , is not imputed ; and what is not imputed , cannot by any satisfactory punishment bee punished . therefore saith lombard ( as bellarmine grants ) deum tunc tegere peccata , quando ad poenam non reseruat . and to take away the evasion of meaning onely the eternall punishment , therefore ( saith chrysostome ) where there is grace , there is forgiuenes ; and where there is forgiuenes , there is no punishment at all . and augustine on this psalme saith , si texit peccata , noluit aduertere ; si noluit aduertere , noluit punire ; noluit ne vel agnoscere , maluit ignoscere . now to subsume . but so it is , that the sinnes of the godly are forgiuen , couered , vnseene , and not imputed , as saith the psalmist . ergo , they are not by any satisfactorie worke or suffering punished . punishment being euer the worke of iustice , and making the partie punished , wretched ; and pardon being euer the worke of mercy , and making the partie pardoned , blessed : and so being incompatible . psal. 51.7 . purge mee , and i shall be whiter then snow . whence we argue : if to purge away sinne , and to remit , be all one , as is euident , 1 iohn 1.19 . and that none can remit sinne but god onely , mark. 2.7 . therefore it followeth , that god onely purgeth sinne ; and consequently no other thing can doe so . and againe ; if where god purgeth , there remaine not the least spot , but the party purged is perfectly made cleane , yea whiter then the snow : then veniall sinnes , and temporall punishments remaine not to be purged by any other purgatory . but where god purgeth , there abides not the least spot , but the party purged is perfectly made cleane , as saith the psalmist , as likewise isa. 1.18 . ergo , veniall sinnes , and temporall punishments remaine not to be purged by any other purgatory . and for this cause saith tertullian , exempto reatu , remittitur & poena . isa. 53.4 , 5. he hath borne our griefes , the chastisment of our peace was vpon him , and by his stripes we are healed . hence we reason : if christ bare our sinnes no otherwise then by bearing the punishment due for them , and bare the punishment to discharge vs of the same , ( nam si tulit , abstulit ; ) then the same , nor no part thereof as satisfactory to gods iustice , remaines to be borne by vs for our sinnes . but christ bare our sins , but by bearing the punishment due for them , and that to discharge vs of the same ; and therefore saith augustine , suscipiendo poenam & non culpam , & culpam deleuit & poenam . ergo , the same , nor no part thereof remaines to be borne by vs , as a satisfactory punishment . leuit. 1.3.4.5.6 . chap. expiations & sacrifices were ordained for all sorts of sinnes , trespasses , and vncleannes , euen to the touching of the dead . but neither was there any sacrifices or seruice appointed for any that were vncleane in purgatory , ( and such sacrifices also that were for sin , were for the guilt thereof . ) neither amongst all the points and priuiledges of the high priests office , find we that hee had power by indulgence to deliuer any soule from purgatory . ergo , it followes , that no such place nor punishment after this life was . ecclesiasticus 3.6 . which our aduersaries hold as canonicall , and which we only vrge to shew , notwithstanding how clearely their purgatory contradicts the same . the words are , the soules of the righteous are in the hands of god , there shall no torment touch them : and if no torment , therefore not that of purgatorie . arguments against purgatorie , and to prooue our assertion out of the new testament . 1 iohn 1.7 . the blood of christ purges vs from all our sinnes . whence we argue : if christs blood purgeth vs from all our sinnes , and that these only are the spots which make our soules vncleane , as the scripture shewes vs. it followes then , that if christs blood purges vs from them all , that therefore no veniall sinnes , nor vncleannesse whatsoeuer remaine to bee purged : so that there is no other purgatory at all . nam purgatorium est semper alicuius rei purgandae purgatorium . to this same sense agreeth that of the apostle , heb. 9 14. that if the blood of beasts sanctified to the purifying of the flesh , much more shall the blood of christ purge the conscience from dead workes . hebr. 1.3 when hee had by himselfe purged our sinnes , hee sate downe . whence we argue : if this belongs to christs office to purge our sinnes by himselfe , and that this priestly office of christs is incommunicable , ( as heb. 7.24 . is euident ) seeing as the apostle saith elsewhere , in himselfe all fulnesse dwels , and he hath trod the winepresse alone . then it followes , that none other can by themselues expiate any sort of sinnes , nor as bellarmine blasphemously avowes , that any can be their own redeemer in part . but the first is true , as is prov'd by the apostle . therefore the second is likewise infallible . to the same purpose is that not●ble speech of the apostle , saying , he hath giuen himselfe to bee a ransome for vs ; and therefore , not that we should bee a ransome for our selues in any degree . heb. 10.14 . by one offering he hath perfected for euer them that are sanctified : that is , as heb. 7.25 . he hath perfectly saued them . whence we reason : if christ hath perfectly saued his elect , then he hath saued them as well from the guilt of veniall , as mortall sinnes ; and as well from the temporall , as the eternall punishment ; and so left no supplement to be made to his satisfaction , by their suffering in purgatory . but he hath perfectly saued them , as the apostle prooues . ergo , he hath left no sinne , nor no punishment vntaken away ; and so no supplement to be made to his satisfaction , by their owne sufferings in purgatory . to this same purpose is it that the apostle saith , that it pleased the father , that in him all fulnesse should dwell , for reconciling all thing in heauen and earth vnto himselfe : and of his fulnesse doe we all receiue ( saith iohn . ) and by him ( and not by our selues ) euen by the blood of his crosse ( and not by our sufferings ) are all things reconciled , saith the apostle . wherefore there is no other name whereby we may be saued , ( saith s peter ) but by the name of iesus ; whether in part or whole , from veniall or mortall sinnes , temporall or eternall punishment . for according to bellarmines preceding rule , non nostrum est restringere quod deus amplum esse voluit . rom. 6.23 . saluation is a free gift : therefore we pay not for it , neither by our selues , nor other creatures , in part nor whole , here nor hence : therefore notably saith the apostle , by grace yee are saued , by faith , and not of your selues , it is the gift of god , then not by workes , least any man should boast : and so to conclude by the like reason , then neither also by sufferings ( as rom. 8.18 . ) least any man should boast ; and consequently , not by purgatory . rom. 8.33 . who shall lay any thing to the charge of the godly , that are justified ( saith the apostle ) or who shall condemne , seeing christ hath dyed for them . whence we argue : if nothing can bee laid to the godlies charge , that are reconciled or iustified , and that there is no condemnation to them that are in christ ( as verse 1. ) because christs death hath taken away all , then there remaines not any guilt of whatsoeuer sinne , or condemnation to any temporall fire after this life , differing only from hells fire , not in acrimony of paine , but only in length of indurance . but the hypothesis is true , and proued by the apostle . ergo , so is also the sequel that followeth thereon . to the same purpose is it said , rom. 5.1 . being iustified , we haue peace with god. whence we infer : if the godly who depart , being iustified , haue peace with god through christ , then they are not by god adiudged to a fiery torment with the damned , differing onely in indurance : for these two are contraries to bee agreed and at peace , and yet be cast in such a painfull prison , as math. 5.25 . is most euident . but the godly who depart being iustified , haue peace with god through christ , as is said . ergo , they are not cast in such a fiery prison , to satisfie for themselues . reuel . 14.13 . blessed are they who dye in the lord , for they rest from hence from their labours , and their workes follow them . hence we reason : if all these who die not onely for the lord , as well as in him ( as martyrs ) but they also who only die in the lord , ( as all the godly doe who liue in him ) if they inioy present blessednesse after death , consisting of rest and remuneration , then presently after death they are not sent to restlesse torment , and a long time delayed of their happinesse and reward , euen till the last day , ( as bellarmine would haue the sense of the word amodo . but all those who die in the lord , are pronounced presently blessed , and straightway they rest and are rewarded . ergo , they are not delaied of their blessed estate , nor sent to any restlesse torment in purgatory . to the same purpose is that which is said , 2 timothie 4.7 . i haue finished my course ( saith paul ) and from hencefoorth is layde vp for mee a crowne , which the lord shall giue mee in that day , and not onely for mee , but to all that loue the comming of christ. 2. corinth . 5.1 . if our earthly habitation bee destroyed , wee haue an eternall in the heauens . in which place wee must first consider the meaning of this eternall habitation in the heauens , euen by our aduersaries exposition , that our argument may be the stronger . bellarmine saith , that thereby the fathers either meane the immortall body , which we shall haue at the last day ; or else eternall life , and the present vision of god after death : and of these he saith , sine dubio verior est haec posterior expositio ; and he giues his reason , because the apostle speaks in the present time after the bodies dissolution , saying , habemus , wee haue , which if he had spoken of the immortall body after the resurrection , and not of eternall life presently after death , hee could not haue said habe●●● sed habebimus . therefore he saith , apostoli ergo argumentio est optima , nimirum ista si vita haec mortalis perit habemus statim aliam longe meliorem in coelo : ergo bonum est cito mori in hoc mundo , vt cito vinamus in coelo . whence with bellarmine we conclude , if after the dissolution of the godly , they in the very present thereafter haue statim , or incontinently , and possesse eternall life in the heauens ; then after their dissolution , they are not a long time delayed thereof and sent to torment in purgatory . but by our aduersaries exposition and concession , after dissolution the godly presently haue , and instantly possesse eternall life in the heauens . ergo , they are not delayed thereof , nor sent to the torment of purgatory . to the same purpose is that speech of the apostle , i desire to bee dissolued , ioyning , and to bee with christ. coloss. 1.20 . for it pleased the father by him to reconcile all things to himselfe , whether they bee on earth , or in heauen . whence we argue : if the apostle speaking of the church , expressely comprehends the same in these two only , to wit , that part which is on earth , and that which is in heauen , or militant and triumphant , in via , & in patria : then he knew no third part , such as the romanists put in their diuision , and make to bee in torment , and labouring in purgatory . but the apostle comprehends the whole church in these two parts onely ; to wit , that which is on earth , and that which is in heauen . ergo , he knew no such tripartition , as the triple crowned pope , and the papists make ; and consequently , that there is no such place , nor any part of the church therein . as also , to backe this argument with our aduersaries testimony of the ancient churches beleefe . bellarmine relates , while it was vpbraided to the ancient catholikes by the donatists , that they made two churches , one consisting of good and euill on earth , and another of good onely in the heauens . the catholikes answered , that they made not two churches , but distinguished the two times onely of the church . whence we inferre : if the ancient catholikes had then beleeued purgatory , and made any such tripartition , as the new romane catholikes doe , then the donatists had vpbraided them not onely with making two churches , but with making three : and the orthodox catholikes had answered them , that they made not three churches , but distinguished the three times of the church . but this they did not . ergo , the ancient catholikes beleeued no such thing . galatians . 6.8 . hee that soweth to the spirit , shall reape of the spirit life eternall . so iob 7.2 . 2 tim. 4.7 . reuel . 14.13 . out of all which places thus we reason : if in scripture there bee a twofold time onely of sowing on earth , and reaping in heauen ; of working in this life , and reward in the next ; of fighting here , and triumph hereafter ; of finishing our course at death , and thenceforth getting the crowne of life ; and of labouring now , and immediately resting after our departure : then surely there is no mid time nor place for the godly to feare or expect . but there is a twofold time onely as is said , and as scripture proues . ergo , there is no mid time of torment , nor mid place of purgatory . the truth of which argument most clearely doth that parable math. 20.1 . illustrate ; where straightway at the end of the day , the labourers receiue their hyre . now purgatory can bee no part of the labour ; for that is in the vineyard : nor no part of the day ; for in the last houre thereof some are called , and hyred , ( such as none are in purgatory ) nor no part of the hyre , which is desired in the amplest measure , and giuen of bountie for well doing : and so purgatory is not of all . also iohn 9.4 . the night comes ( saith christ ) when no man can worke . whence we argue : if none can worke , or doe that after this life , which is required of them in it , for attaining to their saluation ; then none can satisfie for their sins in purgatory . but the supposition is true . therefore the sequell . 2 corinth . 4.17 , 18. for our light affliction for a moment , worketh for vs a farre more exceeding and eternall weight of glory , while wee looke not at things seene but vnseene : for the things seene are temporall , but the things that are not seene are eternall . hence we reason : if temporall sufferings go not beyond the limits of this life to the godly , and that these things that are temporall and seene , are included within the bounds thereof ; that which is thereafter and vnseene , being euer called eternall , whether the same be ioy or paine ; then surely it will follow , that the godly after this life indure no temporall paines in purgatory , the same being vnseene , and going beyond the limits of this life . but the hypothesis is true , and therefore the sequell . now , because on the distinction of poena & culpa , ( as the maine pillar whereon dagons house stood ) purgatory relies ; let vs pull this down , that all this fiery fabricke may fall into ashes . marke 11.25 . as wee are commanded to forgiue others , so will god himselfe forgiue vs in like manner . but we are commanded to forgiue others from our heart fully , without retaining the least grudge , or meanest purpose of the smallest reuenge , as math. 18.35 . is euident . ergo , according to christs promise , so will god himselfe forgiue vs in like manner , else it should follow , which is blasphemously absurd , that god would haue man more good and mercifull then himselfe , and by his example should teach men , ( that are too prone to vice of themselues ) hollow-hearted , and fraudulent reconciliations . col. 2.13 . god hath freely forgiuen all our trespasses . whence we reason : that which god hath freely pardoned , for that which he can no wise punish : seeing to pardon and to punish one and the same thing , are alwaies incōpatible ; neither is any man iustly punished , but for his fault ; which by free pardon being taken away as the cause , any satisfactory punishment must cease as the effect ; except they would make god double vniust , both in punishing wher no fault is , as also by taking twise paiment for one debt ; from christ and from vs. but so it is , that god hath freely pardoned all our trespasses whatsoeuer ▪ ( whether they call them veniall or mortall ; ) and as he is soueraignly mercifull , so is he likewise iust . ergo , for these hee can no wise satisfactorily punish . math. 6.12 . our sinnes there are called debts , which we desire to be remitted . whence out of this and the former place we argue : if our sinnes be our debts , and that all our sinns are freely remitted ; therfore all our debts are freely discharged , & consequently all their paiment , or satisfaction of them ; & it were altogether against very sense to affirme the contrary , that the whole debt should be discharged , but not the whole payment , and contrary to math. 18.27 . where debt , payment , and punishment are all quit together . but our sinnes are our debts , and they are all freely remitted . ergo , all the payment of them , or satisfaction whatsoeuer . as this errour fights with that petition of the lords prayer , math. 6. as also with that article of our faith , col. 2.13 . whereby we beleeue not our owne satisfaction for our sinnes , but gods free remission of our sinnes : so is it against that part of the decalogue , where god shewes , that he will shew mercy vpon the thousand generation of them that loue him : and therefore much more will he not scantle his mercy to themselues , in remitting the guilt of their sinnes , but retaining their temporall punishment . iohn 10.18 . all satisfaction for sinne to the iustice of god , must be voluntary , if it be acceptable to him , as all other things whatsoeuer we doe to 〈◊〉 in his seruice ; which if it be otherwise , he ac●●pts it not . but the satisfaction that is in purgatory to the iustice of god , is not voluntary : ( for none but would chuse rather to go straightway to heauen ; ) as also ineuitably they going there , god satisfies rather himselfe by punishing them , then they satisfie god by suffering . therefore the paines of purgatory are either no satisfaction at all to god of ours , or else no wayes acceptable to him . besides that , all satisfaction is meritorious ( else the creditor were not bound to giue a discharge vpon satisfaction to the debtor . ) but the soules merits not in purgatory , as bellarmine proues , lib ▪ 2. de purg. c. 2. ergo , they satisfie not there . galat. 5.22 . and psal. 23.4 . the fruites of the spirit are ioy and peac● , which specially kiths in the godlies death ; and their courage there in is , that although they walke thorow the valley of death , they feare no ill ▪ that doctrine then that takes away these happy fruits , and that comfortable courage , and on the contrary fills the soule with such panicke terrours , and torments the conscience with the apprehension of so long lying , ( euen hundreds of yeares ) in so fell a fire ; where to auoyd a farre gentler fire here but one houres burning , a man would giue all that hee had , that doctrine ( i say ) is to bee abhorred , and damnable : and not without cause these locusts that are the broachers thereof , are said to haue stings to torment , and lyons teeth to deuoure their prey . but so it is that the doctrine of purgatory doth all the former . ergo , the same is to be abhorred and damnable . in scripture wee haue sundry examples of soules after receiued into heauen , but neuer one sent vnto purgatory ▪ as lazarus carried straightwayes by angels into abrahams bosome , where he was comforted ; and consequently abraham also himselfe before christs death behooued to be in the same place of comfort . and this example bellarmine himselfe against the greeke church affirmes peremptorily to be 〈◊〉 parable , but a true storie . so to the conuerted thiefe , that same night paradise is promised , which before bellarmine proue ( as hee alledgeth ) to haue been extraordinary : he must prooue the going of soules to purgatory first to bee ordinary . as also vpon one extraordinary . example , no common article of faith could bee grounded , as bellarmine doth on this , saying , de fide est mox a morte impios descendere ad aeterna supplicia , vt patet , luc. 16. de diuite , & iustos ad aeterna gaudia , vt patet lucae 23. de latrone , hodie eris mecum in paradiso . so simeon desired to depart in peace , and paul to bee dissolued , which neither the one had desired , if his departure had been to enter him in so fierce a fire , nor the other , if his dissolution had not been straightway to ioyne him to christ. neither doth hee say , that at the finishing of his course , or ending of his fight , a crowne onely is laid vp for him , which should bee giuen him in that day ( to wit , of his departure , as verse 6. ) but likewise , that in the very like manner it abode all them that loue the lord iesus . now to close vp our arguments out of their owne distinction of culpa & poena , thus wee reason : if purgatory purge away ought , either it purgeth the fault or the punishment . but it purges not away the fault or guilt of mortall sinnes , ( by the papists owne confession ) nor the eternall punishment of them , both being before remitted . neither purgeth it away the temporall punishment ; because out of the definition of purging , which is taking away , ( as iohn 1.29 . is euident ) the same is not taken away , but on the contrary is inflicted , non aufertur enim , sed infertur . therefore of mortall sinnes it purgeth nothing ; and so in that respect it cannot bee called purgatorie . and as for veniall sinnes , which bellarmine saith , quoad culpam & poenam intrant purgatorium , we prooue thus , that it purges them not away . no transient actions can enter into purgatorie , to bee burnt vp , or purged away , which are bellarmines owne words , saying , ignis purgatory que verus & realis est non potest opera combur ●r● , quae sunt actiones transeuntes , & iam transierunt . but to subsume , veniall sinnes are transient actions , which none can deny . therefore they enter no wise into purgatorie , to bee burnt vp , or purged away ; and consequently , seeing neither mortall nor veniall sinnes , guilt nor punishment is purged away from the soule in purgatory , there is no such thing at all ▪ nam purgatorium ( as is said ) est semper alicuius rei purganda purgatorium . as also , that is not remitted ▪ which wholly is punished ( saith bellarmine , ) remissio enim sonat condonationem . but , the scripture and fathers expressely teach ( saith hee ) that light or veniall sinnes are remitted after this life . therefore ( say wee ) they are not totally punished , nor enter into purgatorie , quoad culpam & poenam , ( as hee said before ; ) nor are they punished at all , seeing their temporall punishment is their totall punishment . arguments against purgatory , and for our assertion out of bellarmin , and our aduersaries themselues . 1. their confession , and arguments of their owne doctors for vs. bellarmine saith , fatemur christum pro nobis , & pro toto mundo integre , imo plenissime deo patri satisfecisse . and againe , christ passions ( saith he ) omnem culpam originalem & actualem , lethalem & venialem , & omnem poenam tam sempiternam quam temporariam expiare valent , idque totum per se , etiam si nullae admiscerentur passiones sanctorum . whence it followes : 1 that the satisfaction of men for them selues are superfluous at least , and that he who relyes only on christs satisfaction , relyes on that which for saluation is alwayes al-sufficient . 2 that to exact that punishment of man , which christ hath already satisfied to his fathers iustice , is to make god vniust , by taking two payments for one debt , as also in not accepting christ satisfaction for as much as it is worth to the godly , being of value to free them , as well from purgatory ( which is the lesse ) as from hell ( which is the greater ) . 3 to say , that christs satisfaction serues to make our satisfaction acceptable , is against common sense , as who would say that a cautioner had payed the debt , thereby to inable the principall debtor being vnresponsall , to pay it ouer againe to the creditor : and much more absurd is it to say , that this second payment is a grace , as after a free and full pardon of all punishment whatsoeuer , it should bee a fauour done to a malefactor to bee cast so long in prison , and cruelly whipped . dignitas satisfactionis ( saith bellarmine ) mensuram accipit a dignitate persona satisfacientis , quemadmodum grauitas offensionis a dignitate personae laesae . now betweene finite man , who is the offendor , and the infinite god , who is offended , there is no equalitie of comparison or correspondence : therefore neither of the finite satisfaction of the one , to the infinite iustice of the other , for which cause it behooued him to bee of an infinite nature , who was our redeemer . againe , christs satisfaction is infinite ( saith durand and mair●●es : ) therefore it is altogether needlesse to ioyne to christs satisfaction ( say they ) any satisfaction of the sufferings of men , which without being so ioyned to christs , wants not their owne fruits , nor are in vaine ( being indured heere ) both in respect of the sufferers their owne reformation and conformitie with christ wrought , and the confirmation of the godly , and good example to others that redounds thereby . if by the sufferings of the godly sinnes may be expiate ( saye the same men cited by bellarmine ) then it would not be absurd for them to bee called redeemers of themselues in a part . but it is absurd for them to bee called redeemers of themselues , because christ is the sole and onely redeemer of mankind , of whom saith the apostle , who is made vnto vs righteousnesse and redemption , 1 cor. 1.30 . therefore by the sufferings of the godly , sinnes cannot bee expiate ; neither veniall nor other in regard of punishment or otherwise . to this argument of their owne doctors , bellarmine no wise answeres , but blasphemously affirming , that it is no absurditie to say , that wee are our owne redeemers in a part , seeing the councell of trent hath decreed no lesse . sess. 14. cap. 8. can. 13. 2. scriptures adduced by bellarmine , to proue , that the saints presently inioy the vision of god , making directly for vs against purgatory . ecclus. 11.26 . it is an easie thing to the lord in the very day of death ( without longer delay ) to reward a man according to his wayes ; and consequently to giue glory to the godly : et illud facile est domino , non significat ( saith bellarmine ) posset si vellet , sed reddit deus & facile reddit vnicuique secundum opera sua in die obitus , aloquisi posset , & non redderet frustra nos hoc argumento hortaretur sapiens . also , he brings that saying of paul , 2 cor. 5.1 . where the apostle saith in the very instant and present time after the laying downe of our earthly bodies in death , wee haue an eternall habitation in the heauens ; and so the soule remaines no time without a house : but as soone as it goes out of the earthly , it presently enters into the heauenly : and therefore bellarmine sayes , apostoli argumentatio optima est , nimirum ista , si vita haec mortalis perit , habemus statim aliam longe meliorem in coelo , speaking so of all the godly indifferently . to the same purpose is that which he adduceth out of the 8. verse , where the apostle setteth downe , that this is the estate of the godly soule departing , without acknowledging any mid place or condition , that when it is absent from the body by corporall death , it is straightway present with the lord in life euerlasting . bellarmine likewise in his first booke of the beatitude of the saints , to shew the conformitie that is betweene christ and his members in their estate immediately after death , brings in , that as he was not after death immediately blessed in his bodie ( which rested three dayes in the graue till his resurrection , ) but that in his soule notwithstanding he was immediately blessed , and in paradise , ( according to his owne speech to the thiefe on the crosse , this day thou shalt bee with mee in paradise . ) therefore likewise , the saints ( to be conformed with christ , saith he ) while they rest in their graues according to their bodies , yet according to their soules they are happy and blessed in paradise . which conformitie then wee see will clearely euince , that there is no going to purgatorie ; but that as christs soule immediately after death went vnto paradise , and was blessed there ; so doth the soules of the godly that are christs members goe thither immediately after death , and are blessed likewise , ( else if immediatly they went any where else , in place of a conformitie there should bee a disconformitie : ) and as his bodie abode in the graue till his resurrection , notwithstanding of the present beatification of his soule after death : so that their bodies shall in like manner abide in the graue till their resurrection , notwithstanding of the present beatification of their soules likewise after death . 3. fathers adduced by bellarmine himselfe , to proue that the saints presently inioye the vision of god , and making expressely for vs against the dotage of purgatorie . and first dyonisius areopagita . dyonisius areopagita saith thus , the saints in their death knowe surely that , that wholly they shall attaine rest , and a full conformitie with christ , when they come to the end of this present life ; in cleerely beholding the way to immortalitie hard at hand , they praise the lords bountie , and with a heauenly mirth reioyce : speaking so of all the godly in common . whereupon belarmine doth will vs to remarke this : nota ( saith he ) dicere dyonisium animas sanctorum statim a morte hominis consequi immortalitatem : which they could not doe , nor so exceedingly reioyce in death , if ● vicino , or hard at hand , they saw the tormenting fire of purgatorie , rather then a glorious rest to abide them . iustin martyr saith thus : but after the departure of the soule from the body , statim , or instantly , there is made a distinction betweene the good and the euill : for they are carried to the places , that they are worthy of , the soules of the godly by the angels being carried to paradise , where the company and sight of the angels , and archangels is , as also the sight of christ our sauiour , according to these words , while we are absent from the body , we are present with the lord , but the soules of the wicked are carried into hell. cyprian saith ( excluding no godly soule ) o what dignity and security is it in a moment to close thy eies , whereby men in the world are seene : and to open them instantly , that god and christ may be seene . oh what great happinesse is it to bee suddenly pulled from the earth that thou mayest presently be placed in heauen . augustine saith thus , ( speaking of all the godly ) o happy soule who , how soone it is loosed from the body ▪ being set at liberty , presently goeth to heauen and is secure and at rest . and againe he saith , surely the good that are faithfull since that time that they are redeemed by that price , which christ by his blood-shedde powred forth , doe no wise know any infernall place after death . prosper saith thus , because according to the speech of scripture , the whole life of man is a temptation vpon earth , then is the temptation ended , when the fight is ended ; and then is the fight ended , when to the same secure victory succeeds , at the very end of this life : that so all the souldiers of christ , who euen to the end of this their present life , by diuine aide haue valiantly resisted their enemies : hauing ended their painefull pilgrimage , may presently thenceforth raigne happy in their natiue countrey . anselmus thus speaketh , the preachers of the church , after that they haue departed out of the body ; they are no wise delayed of the present possession of their heauenly countrey : but instantly as they depart from the flesh , whereunto the soule was formerly tyed , so soone are they made to rest in the heauenly seate . 4. reasons adduced by bellarmine , to proue the saints present fruition of ioy , and making directly for vs , against purgatorie . god ( saith he ) is no readier , or more inclinde to punish , then he is to reward : wherefore it followes , that if the wicked be presently cast in torment , as we see the example of the rich glutton teaches vs , that by a like equitie that the godly instantly after death , likewise receiue their owne reward . as basilius notes ( saith he ) before christs comming , the death of the godly was lamented , but since that time , the same is celebrated with mirth , and why so ? but because to die then it was a misery ▪ but now death is the beginning of happinesse , which surely it could not be ( say we ) if the soule went to a tormenting fire in purgatorie , but a greater miserie , then when the soule went before ( as they say ) to a painelesse limbo . leuit. 19.13 . thou shalt not retaine the wages of the hireling beside thee all night till the morning therefore lest god should seeme lesse iust or pitifull at the very end of the day of his life , much more wil he giue glory to the godly , according to that parable , mat. 20. and consequently ( say we ) he will not delay them of that reward , not only one night , but many hundreds of yeares ( as the papists hold ) tormenting their soules in purgatorie . bellarmines arguments for purgatory answered . 1. out of the old testament . 2 maccab. 12.45 . it was a holy and good thought ( saith the authour ) to pray for the dead , that they might bee absolued from their sinnes . whence it followeth ( saith bellarmine ) that the dead after this life may be absolued , and may haue sinnes to satisfie for ; whereof before their death they were not absolued . and this is done in purgatorie . 1. our generall reply to all such arguments brought out of apocripha is , that no disputation can bee , but out of principles mutually by both parties receiued : such as these bookes are not by vs as canonicall . and therefore it is , that wee argue not with a iew out of the new testament . 2. our reason of reiecting them as not canonicall , is ( beside the consent of the primitiue church with vs , confessed by bellarmine , and testified by ierome ) the proofe which wee haue out of canonicall scripture , and out of themselues : for all scripture , saith paul , is by immediate and by diuine inspiration : but these books , as the authour confesseth , are not so , but a mediate abridgement of another mans bookes done with great paines , which the papists themselues hold not as canonicall ; and therefore so neither can their compend be . 3. the sinne of these men was mortall , ( as is euident deut. 13.7 . ) the eternall punishment and guilt whereof comes not to bee satisfied for in purgatorie , ( as the papists affirme : ) and as for the temporall , they had suffered for that already , ( as v. 40. is cleare ) being slaine for their sinne : euen as bellarmine saith , that the thiefes violent death on the crosse , was iustly his full temporall satisfaction ; and so these men had nothing to suffer or satisfie in purgatory . neither , saith the text , that it was to deliuer them from any temporall punishment that then they were in ; but hauing a regard to the resurrection , to absolue them from the sinne it selfe , which they had committed , that as bellarmine himselfe saith , it might not bee imputed vnto them in that day of the resurrection of all flesh . to all the subsequent places adduced out of the old testament , bellarmines owne confession sufficeth as an answere , quod solum probabiliter suade●● , but doe no wise necessarily inforce , as by a short touch of them we shall here shew . as for that of tobit . 4.17 . powre out thy bread vpon the buriall of the iust ▪ beside that the booke is not canonicall , it imports no wayes purgatory , seeing the primitiue christians , ( as witnesseth augustine ) on the dayes of the remembrance of the martyrs , had their loue-feasts , and distributions vpon the buriall places of the martyrs ; and yet this they did not to deliuer them out of purgatory , seeing they grant that the martyrs goe not thither . as for dauids mourning , and the men of iabesh gilead , for saul and ionathan , &c. it was not to deliuer saul out of purgatory , who dyed desperately , but as the text shewes , that israel for their sinnes was fallen before their enemies ▪ as ioshua for the like cause mourned . iosh. 7.7 . as for psal. 38.1 . by correction in gods wrath purgatory cannot bee meant , because the papists grant , that the partie is reconciled before hee goe thither : as also , in ira corripi , ( saith bellarmine ) secundum augustinum est , 〈◊〉 pun●r● post hanc vitam , ad correctionem tamen & emendationem , which cannot be●-in-purgatory neither . for the same bellarmine confesseth , saying , nemo negare potest poenam purgatorij non spectare ad fructum noua vitae . as for psalm . 66.12 . the two preceding verses shewe , that by fire is meant the triall of the godly ; and by water is meant affliction , when the psalmist saith , wee went thorow fire and water . and fire here is before water : but so is not purgatory ( which they meane by fire ) before baptisme , ( which they meane by water . ) as for isai. 44. which place ( saith bellarmine ) augustine expounds of purgatory , augustine in the place cited by him , saith , that the meaning of isai. is that same with that of malac. 3.3 . which bellarmine lib. 1. de purg. c. 1. expresly expounds to be tribulationes hujus vitae . besides that , the purging spoken of by the prophet , is said to bee by washing as well as burning , and in the middest of ierusalem ; but not vnder the earth . as for isai. 9.18 . the text speakes of deuouring , but not of purging ; and that wickednesse burnes as fire ; but not that fire burneth wickednesse . nor is it vnremarkeable that this fire of theirs is by themselues called heere iniquitie ; for so it is in deed , a maine poynt of the mysterie thereof . as for micha . 7.9 . gods indignation cannot be said to bee borne in purgatory , because ( as is confessed by the papists themselues ) the party being reconciled before he goe there , is freed therefrom . as for zechar. 9.11 . math. 21.5 . sheweth , that by that pit , is meant our spirituall captiuitie : and as augustine expounds it , humanae miseria sicca est profunditas . neither is our deliuery therefrom by our owne suffering ; but it is said to bee by the blood of the couenant . nor yet follow●s from the priuation of water , the position of fire . bellarmines arguments for purgatory answered . out of the new testament . math. 12.32 . there is a sinne which shall not bee forgiuen neither in this world , nor in that to come . ergo , this implies , that some sinnes are forgiuen in the world to come , which is in purgatory . this text speakes onely of remission of sinnes , which cannot be meant of purgatory , where there is no remission of sinnes , but punition for sinnes . neither doth the world to come signifie in scripture ▪ purgatory , or any temporall estate of man , but onely the last day , and his eternall estate : as marke . 10 ▪ 30. is cleare ; where it is said , that hee that forsakes ought heere for christs sake , he shall receiue an hundred fold in this time , and life eternall in the world to come ▪ next ▪ the euangelists marke ▪ and luke as posterio● , in one cleare , word she 〈◊〉 , that 〈◊〉 that disjunctiue speed of 〈…〉 no forgiuenesse at all is meant ; or that that sinne shall neuer be forgiuen ▪ besides that , it is against the rules of right ●e●soning , ( as bellarmine is forced to grant that of a negatiue , an affirmation should follow , chiefly the one being particular , and the other generall . 1 cor. 3.15 . if any mans worke burne he shall suffer losse , but himselfe shall be saued ; yet so as by fire . 1. bellarmine grants this place to be allegoricall , difficill , and variously expounded both by popes and fathers , ( from whom notwithstanding he professes himselfe to dissent ) and consequently the same is not argumentatiue . 2. in the exposition of all the proceeding parts of the text bellarmine consents with vs , till he come to the last words , ( but himselfe shall bee saued , yet as by fire ) yeelding that the fire which proueth the worke is not meant of purgatory ; but metaphorically to be taken : but the fire whereby the person of the worker shall be saued , is properly to be taken ( saith he ) and is that of purgatorie . but first , bellarmines owne explication of the similitude , in the beginning of the fift chapter , testifies that in all the tenure of that whole metaphoricall speach , it is but one fire that is meant , & no more sortes . and this is so vsuall in scripture , that ( except in sacramentall formes of speech ) one and the same word , in one currant of a metaphoricall speech is neuer diuersly taken : and therefore that instance of bellarmines , 2 cor. 5.21 . is impertinent ; both the whole tenure of speech , ( as is said , ) not being metaphoricall , and it being knowne euidently , that ( according to the hebrew phrase ) how oft christ is called sinne , ( as he is there ) is vnderstood , that he was a sacrifice for sinne : besides that , the direct opposition cleareth that the word ( sinne ) in both places of that speech , cannot be of one signification . next , it is absurd , the whole discourse being metaphoricall ( as bellarmine grants ) to take the word ( fire ) to be only proper . but it is most absurd to take it only metaphorically there , when no note of similitude is perfixed thereto ( as in the second place : ) and to take it properly only there , where expreslie in the contrary , the spirit of god doth put vpon it a speciall note of similitude ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to preuent any such fallacie , ( as he doth in the last place ) . neither is that instance of bellarmines vnto this valid to the contrary ; where out of iohn 1.14 . he would proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not euer a note of militude , which wee grant : but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not euer a note of similitude , hee shall neuer proue . 1 cor. 15.29 . what shall they doe then that are baptized for the dead , if the dead rise not ? where , by baptizing is meant afflicting ( saith bellarmine ) which none needed to doe for the dead , by mourning and fasting &c. if they were not in purgatorie . 1. this is a most difficile place ( as bellarmine grants ) and variously expounded by the auncients , ( all whose expositions hee reiect : ) and therefore no ground of faith can bee proued thereby . 2. admitting that to be baptized is to be afflicted , yet this is not actiuely to afflict themselues , but passiuely ( as the word beares ) to bee afflicted by others : and although it were actually to afflict themselues by mourning and fasting for the dead ; yet this will not import that therefore they are in purgatorie : for the faithfull mourned for stephen , who being a martyr , is not thought ( by the papists owne confession ) that therefore he was in purgatory . to be baptized then for the dead ( or rather for dead ) is o to be afflicted for the beleife and profession of christs resurrection , and the hope of the godlies resurrection through him ( whereof the apostle speakes ) ; so as both in others account , and their owne resolution likewise , they were esteemed as dead men through the fiercenesse of persecution , then in ieopardie euery houre , as the apostle saith , and dying daily . or else the apostles scope being to proue the resurrection , he imployeth baptisme to this his purpose , which then was by plunging the whole body in water , in token that the baptized were to die , and be buried to sin : and out of which , their comming vp againe did represent , both the dutie to rise to holinesse here , and the hope of a ioyfull resurrection hereafter . which mortification of sinne , and being baptized for dead thereto , by denying carnall pleasures to liue in them , were needlesse for any man to practise , but to liue like an epicure , if there were not a resurrection to a better life hereafter . so that , whether wee consider our promise at baptisme , to die to sinne , or the representation that is in it of dead men thereto , or the efficacie thereof flowing from christs death to mortifie sin in vs , or the hazard of christians then amongst their enemies , for the profession of christian baptisme , as the apostle shewes , the sense is euer sound , vnrested , and orthodoxe . mat. 3.11 . he shall baptize you with the holy-ghost ( to wit , heere , saith bellarmine ) and with fire , that is in purgatorie hereafter . 1. if by fire purgatorie were meant , then it would follow that all whom christ baptizeth with the holy-ghost here , should goe to purgatorie hereafter : which bellarmine himselfe denies . next , christ is only said to be the baptizer with fire here ; but by diuers reuelations ( saith bellarmine ) it hath beene showne , that soules in purgatorie are baptized or afflicted with deuills . but what truly is meant by fire , chrysostome on this place declares , saying , comemoratione ignis adiuncta rursus ipsius vehemens gratia et incoprehensibile signauit donum . mat. 5.26 . verily thou shalt not come out thence , till thou paye the vttermost farthing . purgatorie then is this prison , wherein men must satisfie for their veniall sinnes . 1. this place is only properly to be taken , as theophylact , chrysostome , tolet vpon luke , and your owne ferus on this place witnesse . christ therein perswading vnto brotherly reconciliation , if it were but for eschewing of temporall incommodities . 2. giuing that it were allegoricall ; yet augustine who expounds it so , makes the prison to be hell ( as bellarmine grants ) the payment eternall punishment : & , donec , to signifie no certaine time , but neuer ; as psal. 110.1 . 1 cor. 15.25 . is euident . againe , vnreconciled persons with their aduersary , are cast into this prison ; but the godly are reconciled with god before they depart hence ( say the papists themselues ) therefore it cannot be they , that goe to this prison . and last of all , by paying the vtmost farthing , is meant ( as our vsuall phrase of speech witnesseth ) the full summe without the least want : and so it is not to be vnderstood exclusiue of the greatest part , but inclusiue of the least portion , and whereby man so , should be made perfectly to be his owne sauiour . matthew 5.21 . out of this place ( saith bellarmine ) augustine gathers , that there are three sortes of sinnes , and three sorts of punishments after this life : lighter sinnes hauing lighter punishment , which saith bellarmine is the temporall , that soules sustaine in purgatorie , compared here to the councell . 1. that there are diuers degrees of sinne , and diuers degrees of punishment after this life , wee willingly graunt with augustine : but that the godly sustaine any such in purgatorie , this place will neuer proue . neither from alligories can be drawne any such enforcing arguments ; or from words denotating only courts of iudiciall decrees heere , to proue places of execution or punishment hereafter ; euen as who would proue golgotha , by gabbatha . next , if it be rightly concluded by bellarmine , that punishments after this life , are here spoken of decreted in foro poli , because gehenna is mentioned : then by a like reason it will follow , that punishments inflicted only in this life are by the other ( whereby he meanes purgatory ) spoken of decreed in foro soli , because such iudicatories are only in this life ▪ and so that gehenna is the only punishment that is after the same . and last , if bellarmines exposition and argument out of this place were good , it would follow that wrath & euill speeches were but veniall sinnes , ( for such are said only to deserue the counsell ) which he expounded to be purgatorie , and yet the apostles iames and iohn , shewe that such deserue eternall death : and so both of them are belied by the cardinall . luk ▪ 16.9 ▪ make you friends of the mammon of of iniquitie ▪ that when yee faile they may receiue you into euerlasting habitations , and this is by their prayers ( saith bellarmine ) deliuering them out of purgatory . this place is most cleare against them , shewing that at the charitable christians departure , their soules are straight way received into heauen without going to any purgatory : and therefore ther is one word of the deliuerance out of the but one only of the receiuing into the other . so likewise , as little makes that prayer of the thiefe for them , luk. 23.24 . disiring of christ an entrie into his heauenly kingdome , but no egresse out of a hellish purgatorie . act. 2.24 . whom god raised hauing loosed the dolours of hell ▪ that is , deliuered soules out of purgatory . 1. the words are the dolours of death , and not of hell , by which , what is meant , is cleare out of psalm . 18.4.5 . calling the dolours of death , the snares of death : and by the dolours of the graue , meaning the same ▪ and by both , vnderstanding so the captiuating of death , and the detayning power of the graue ; wherein our sauiour by his buriall , as deaths prisoner was inclosed ; and both which powers by his resurrection hee overcame : as by his triumph hose . 13. is euident : and as bellarmine grants , lib. 4. de christo. cap. 8. and that with chrysostome and oecumenius is meant thereby , either that by christ resurrection god loosed the dolours of death , that was pained in holding him so long in the graue ; or else that by his resurrection he destroyed death and all the stinging dolours thereof which accompanied the same . and so he makes him do that by the raysing vp of his body there , which by the discense of his soule he would haue him to doe here . next , if by such words purgatory were meant , then it would follow that christ should haue suffered in purgatory ; seing ( as is euident ) peter speakes of the dolours which his humane nature suffered , and his diuine loosed . and therefore it was himselfe that was loosed from them , ( as sampson from his cords at first ) because it was impossible that he ( saith the apostle and not others in purgatorie ) should be holden by them . and to vse retortion of this place against themselues , if they meane purgatory by these dolours , as bellarmine doth , the same is quite vndone ; because christ is said not to haue loosed any soules out of these dolours , but the dolours themselues : whereof it will follow , either that there is no purgatorie left at all , or else such a one as is quite dolourlesse and without paine . philip 2.10 . at the name of iesus , euery knee shall bow , of things in heauen , on earth , and vnder the earth : which last sort , seeing it is not the deuils , nor the damned that giue voluntary obedience , it must be the soules in purgatory . 1. bellarmine himselfe answeres for vs , and shewes that this speech borrowed from isai. is expounded by the apostle , rom. 10.14 . of christ comming to iudge all men , before whom all the wicked , sore against their wils , shal compeare , and yeeld subiection , whereof the bowing of the knee among men is a signe . neither by bowing of the knee could be meant a voluntary subiection ▪ for this reason , because then it would follow , that all the wicked , euen in this life , gaue voluntary subiection to christ ; because it is said , that euery knee on earth shall bow . as for 1 pet. 3.20 . bellarmine prooues limbus patrum thereby ▪ therefore it cannot be adduced likewise to prooue purgatory : neither doth the word prison in scripture signifie but only the hell of the damned , when it speaks of the imprisoning of spirits . and therefore it is the wicked and disobedient that are said to bee there ; ( and so neither the fathers not the godly whom christ is not said to haue deliuered the 〈◊〉 ; but to whom he is said to haue preached by that spirit , whereby hee was quickened , which was not therefore his soule , but by his diuine spirit in the dayes of noah , while they had time then to repent by the meanes of preaching , and not after this life when there is no conuersion . and for which exposition we haue not onely the clearnesse of the text , but augustine also plainly with vs , and after him beda , as 〈◊〉 grants . iohn 11.43 . and luke 8.55 . the soule of lazarus ▪ maries brother returned ; and so did the soules of iairus daughter , and the widowes sonne , whom christ raised . now this was not from hell , they being godly ; nor from heauen , for so iniurie should haue been done to them : therefore saith bellarmine , mortui quos exitarunt christus , & apostoli creduntur fuisse in purgatorio . besides that , the secret things belong onely to god , and the things reuealed onely to vs , there could bee no iniury heere done to the creature , whose priuate good must euer giue place to the manifestation of gods glorie , whereto it was created . but more peremptorily let bellarmine in that same chapter answere this saying ; se igitur aliqui sancti redierunt ad corpus , non fuerunt beati , sed deus praevidens eorum excitationem distulit eorum beatificationem , & interim detinuit eos in optimo aliquo loco ; such as is no wayes a tormenting purgatory . yea , to shew how desperate their cause is , and how impudent themselues are , in wresting most cleare parts of scripture to prooue this fiery furnace of theirs : let vs see that place , ex quo ( saith bellarmine ) insigne habetur argumentum pro pugatorio . hebr. 10.27 . for whom remaines ( saith the apostle ) a certaine fearefull looking for of iudgement , and fiery indignation , which shall deuoure the aduersaries : speaking there no wayes of the godly that are friends , as bellarmine would haue it , that for their sinnes after baptisme , must bee temporally punished in a purging fire : but of the lords aduersaries ; as the cleare text sheweth , which the fiery indignation of god shall vtterly deuoure ; and of the fearefull iudgement , and finall damnation of those , who by wilfull apostasie from the knowne truth ( as vers . 25 ▪ 26. is euident ) doe tread the sonne of god vnder foot , and count the blood of the couenant an vnholy thing , and doth despise the spirit of grace ; which none of the godly euer either did , or doth . next to such places of scripture , bellarmine brings in examples of scripture , whereby hee intends to prooue , that the guilt of sinne being remitted , the temporall punishment remaines to be satisfied for ; and wherin because many are remisse in this life ; therefore a purgatorie is appoynted hereafter . the first examples are of dauid and miriam , both pardoned , and yet temporally punished : but hee should prooue that these punishments were payments and satisfactions to gods iustice , and redemptions of themselues , ( as bellarmine calles them ) where in the contrary , the scripture clearely affirmes , that god by such corrections dealeth not as a iudge with malefactors , to satisfie iustice , but as a father with his sonnes , to manifest his mercy ; doing it not for any payment to himselfe , but for profit to them , and not to free them from any purgatory hereafter , but to make them pertakers of his holinesse here . neither auailes it bellarmine , that the cause of dauids correction is set downe to bee his sinne begun ▪ for wee confesse , that the sinnes of the godly are the efficient causes of these corrections that god layes vpon them . but all our controuersie is of the finall cause , which wee say is for example to others his children , and their owne amendment that are chastised , and which they say is , for satisfaction to his iustice , and redemption of the sufferer himselfe . the next instance that hee brings , is of death , which is the temporall punishment of sinne , and is inflicted vpon the godly , not to preuent sinne , but for satisfaction to gods iustice. whereto wee answere ; that to no purpose doth hee instance the common calamities of all men , or death of all in generall , seeing our controuersie heere , is onely of satisfactory punishment proper to the godly in particular : which bellarmine himselfe confesseth the former not to be , and so most clearly answeres for vs , saying , that indulgences take not away poenas naturales , & communes , sed illam quae infligitur in foro poenitentiario , haec enim est per quam domino satisfacimus , & cui succedit nisi domino satisfiat in praesenti purgatorii poena . so that these other naturall and common calamities are the fruites of sinne , but not satisfactions for sinne . againe , bellarmine more plainely as yet answeres for vs , saying , mortis debitum non erat solum vt moreremur , sed vt in morte perpetuò maneremus . and this debt by his satisfaction , christ hath so freed vs thereof , that death altering its nature to the godly , is now but a safe passage to life ; of a curse , made a full cure , and blessing , ending our fight , leading vs to our crowne , bringing vs to our countrey , to the sight of god , company of angels , societie of saints , and coniunction with christ : and therefore so expected with ioy , and desired with longing , which no punishment could bee . besides , that hereby he contradicts himselfe , saying , that in baptisme the whole guilt and the whole punishment of sinne is remitted : and yet sodainely after baptisme many infants die . to say therefore that the death of these is a satisfactory punishment ▪ when nothing is to bee satisfied for vnremitted fully , is an absurd contradiction . his third instance , is of violent death inflicted on some as a satisfactorie and temporall punishment after the remission of the sinne ; as exod. 32. of those that were killed for worshiping the golden calfe . numb . 14. of those that murmured against the lord. 1 king. 13. of the prophet slaine by the lyon : and 1 cor. 11. the death of those that vnworthily communicate . we answer , that these first that were slaine , were manifest idolaters , of whose repentance or remission we reade not : but of the iust deserued temporall punishment here , and what such merite hereafter , 1 cor. 6.9 . next , the others that murmured , are called by the apostle hard-hearted , misbeleeuing , wicked , and disobedient : and who ( as cleerely appeares heb. 4.2.3 . ) were also excluded out of the heauenly rest ; that which god remitted , being according to moses desire only their full deletion , as god had threatned , and their posterities . to the other two examples we answer , that all that they proue , we grant ; to wit , that disobedience and sinne , is the efficient cause of temporall punishments : but such punishments of the godly , are not payments to god , and redemptions of themselues . so our difference is of the finall cause , which is either for example to others to be aware , or amendment of themselues : or as augustine saith , cited by bellarmine , vel ad demonstrationem debitae miseriae , vel emendationem labilis vitae , vel ad exercitationem necessariae patientiae . neither read we of the prophets repentance , nor remission , nor of the reconcilement of these vnworthy receiuers , against whom that are such , the apostle threatneth the receiuing of their damnation . last of all , when enforced by truth , bellarmine is made to confesse , meritū christi sufficere ad omnē culpam et poenam tollendam , he comes to this shift , that it must be applyed by purgatory : and all be it that in baptisme it take away all ; yet hee saith blasphemously , quod deus tantum semel utitur ea liberalitate , et postea contrahit nonnihil manum , and will haue vs to satisfie for our selues : and that for the temporall punishment , quod vna tantum si actualis satisfactio , et ea sit nostra . whereunto wee answer , that wee grant , that christs merit is not auailable to any without application ; but the meanes are set downe expresly in the word : to wit , faith by the word and sacraments : and by which meanes , whensoeuer it is applyed , it looseth none of its full vertue : nor as they blasphemously affirme , doth the lord but once only vse such liberalitie , to accept it for as much as it is worth towards the godly : ( like the pope , who neuer but once at his coronation , scatters his copper money amongst the people ) but faith applies it euer , and he accepts it euer , according to the full vertue and value thereof : as being sufficient to free the godly as well from the temporall satisfactorie punishment , which is the lesse ; as from the eternall , which is the more . besides , likewise that the meanes of applying a thing should be actiue , and not a passion or torment , so neither should these meanes be contrary to the benefit which we enioy by them ; as who to see should cloose his eie lids , applying gods mercie by the execution of his iustice , pardon by punishment , discharge of debt by payment ; and applying the grace of christ , by a meanes derogating from his grace , which is altogether impious and absurd . as for his testimonies of councels and fathers , that he brings in for prayer for the dead , out of which hee would inferre purgatory , they neuer proue his point . 1. because this did proceede of an errour that sundry of the fathers did hold , and the whole greeke church as yet , ( whom bellarmine refutes ) that the soules of the godly remained till the resurrection in certaine hid receptacles , without seeing god. 2. their owne canon of the masse prayes for the soules of the faithfull which doe sleepe in the slumber of peace , for so are the words ▪ memento domin● animarum famulorum famularumque tuarum quae nos pracesserunt in signe fidei et dormiunt in somno pacis . and yet these soules so long since departed , cannot be said now to be in the fire of purgatory ; for none could sleepe peaceable or found in so easelesse a bed : except they make labouring and rest , sleepe and waking , peace and torment , to bee all one . 3. cyprian testifies , that they offered for the apostles and martyrs , whom yet they thought not to be in purgatorie : and in the ancient missalls , bellarmine grants , that on the day of pope leo the 8. canonized saint , the church said , annuè quaesumus domine , vt animae b. leonis haec prosit oblatio , and yet this prayer for his soule imported not ( by their owne confession ) that it was in purgatory . 4. likewise they prayed for the dead for declaration of their loue to them , and not doubting that the soules notwithstanding were in blisse already , and in that ioy which they prayed for vnto them : as augustines words for his mother monica , plainely manifests : et credo domine quod feceris , quod te rogo , sed voluntaria oris mei approba domine . and whereas the same augustine would seem more plainely to make for purgatorie : in other places againe , he either calles it in doubt if any such thing be , as bellarmine grants , and saith , posse dubitari , et periculosissimum esse definire ; or else expresly he sayes , that except hell and heauen , he knoweth no third place . 5. last of all , themselues say masse for children dying soone after baptisme , who haue not committed any actuall sinne , and to whom the whole punishment of originall is remitted , and so consequently , can not be in purgatory . an annexe to this treatise of purgatorie , concerning the distinction of sinne into mortall and veniall , which is the maine pillar of this pyrotechnie , and being pulled downe , makes the whole fabricke to fall . if we consider aright what sinne is of its own nature , as saint iohn describes it ; to wit , that all sinne whatsoeuer is a transgression of the law : or if we consider , what is the proper wages of sinne , of whatsoeuer sort it bee , as saint paul cleares it , to wit , death : or if we consider what is onely able to expiate , and doth purge vs from all sinne , ( name it as they will , ) to wit ▪ christs blood and death onely : then surely any such distinction of sinne into mortall and veniall by nature , will quite evanish , and sinne of it owne nature will bee acknowledged to bee mortall solely ; and to say peccatum , and yet veniale simply , and not mortale properly , will be 〈◊〉 to bee vertuall contradiction ; and we know that there is no composition of meerely opposites , nor construction of mutuall destructiues . yea , out of their owne mouth to condemne them , how is sinne vniuer●ally distinguished by themselues into veniall and mortall , if the veniall bee not sinne , and that properly : and if it bee sinne , ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) then of necessitie it must bee as is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saith saint iohn ; and the wages thereof ; as the lawe threatneth , is gods curse ; or as saint paul pronounceth , doome is death . so that euery sinne is as a viper : and there is no viper , if wee respect the meere nature of the best of them , but shee killeth whom shee biteth ▪ yet if one shall light on the hand of paul , shee is shaken off into the fire without any harming ▪ but not the lesse is shee to bee feared , and accounted deadly of her owne nature , although the apostle be safe . wherefore the distinction of sinne into ●ortall and veniall , ariseth 〈…〉 sed personis . from whence it followes , that all sinnes are damnable in all men , but not to all men ; all deserving , but not all receiuing damnation : for to the reprobate no sinne is finally veniall , and to the elect no sinne is finally mortall . notwithstanding that there is one sinne , which is simply , and vniuersally mortall , because it is not only punishable , but euer punished with eternall death , and is that sinne against the holy ghost ; but is no wayes incident to the elect . therefore i call sinne mortall two wayes . first , by explication and generally ; and to say a mortall sinne , is to shew the nature of all sinne . secondly , by way of distinction and specially ; and so to say a mortall sinne , is to designe that sinne against the holy ghost in particular : and which sinne impenitencie doth follow necessitate ineuitabili , as an inseparable consequent , where in all other sinnes it is rather contingent : for as no sinne can bee forgiuen without repentance ; so this sinne excludes possibilitie of repentance : and therefore is irremissible , and is called mortall in an eminent degree , and neuer becomes veniall ; not because god in his absolute power cannot forgiue it , but because in his iust will hee hath decreed neuer to forgiue it , the partie so sinning being euer obdured by his owne vniust action , and gods iust desertion . and this is that which is spoken , mathew 12.31 . and which christs beloued disciple vnderstands , saying , there is a sinne to death , and a sinne not vnto death : distinguishing so , not betweene some sinnes mortall in nature , and some sinnes veniall by nature : but betweene one sinne simply mortall in nature , and in necessary effect vnto all ; and all other sinnes simply mortall in nature also , but not in necessary effect vnto all : and therefore possibly and by repentance veniall through grace vnto the elect . whereas the same sinnes are iustly through want of repentance retained , and be comes finally mortall to the obdured reprobate . neither is it to any purpose which bellarmine alledgeth out of iames 1.15 . that because concupiscence brings foorth sinne ; and sinne consummate brings foorth death ▪ therefore that concupiscence it selfe should not bring foorth death , or be a mortall sinne , but veniall . where in the contrary it is rather to bee reasoned , that concupiscence being the euill tree budding , or poysoned spring flowing , it is the cause of all that which proceeds therefrom ; to wit , both sinne consummate , and death inflicted ; as from the seed both stalke and each eare comes . and in the very regenerate , where no consent is thereto , as it is called sinne properly , and a rebellion against the law of god , rom. 7.20 , 23. so the fruit and merit thereof is affirmed to be death , vers . 24 ▪ and rom. 8.2 . and consequently it is of nature mortall . neither is it forbidden in the law with that restriction of giuing consent thereto ; but simply it is said , thou shalt not couet : and therefore to lust or couet , although it proceed no further , ( as christ himselfe expounds that precept ) is a breach of the lawe , and consequently merits death , and the curse ▪ neither may we ( according to bellarmines owne rule ) restraine that which god hath set downe more amply . and as for that out of a 1 corinth . ● . where veniall sinne is desweined ( saith bellarmine ) ex leuitate materiae , wee may iustly say , it is leuis probatio : and whereas through wanting more solid stuffe , for proouing their distinction , they haue their recourse then to stubble ; they may fitly bee compared to that thralled people in the egyptian bondage , who wanting long straw , were forced to gather short stubble to themselues , to make vp their ●aske , which they could not accomplish : and for building such stuffe , not vpon the foundation , but rather thereby euerting the foundation , they may feare a fearefull and consuming fire at last . but heereunto wee will onely giue them but their owne answeres , and fully pay them with their owne coyne . bellarmine then testifies , that because by the builders in that place , is vnderstood doctors : therefore by the worke must bee vnderstood doctrine ; and consequently by hay and stubble , ( saith hee ) is vnderstood curious and vnprofitable doctrine . next he saith , that by the fire that burneth this combustible and light stuffe , purgatory ( wherein veniall sinnes enter ) cannot bee meant , because it purgeth not the worke , but altogether consumes the worke . this likewise is but metaphorically then so called fire : but that of purgatory is reall ; et ignis purgatoriae qui ver●● & realis est , ( saith bellarmine ) non potest opera comburero , quae sunt actiones transeuntes , & jam transierunt . and whereas the ancients seeme to poynt at this distinction , making mention of mortall sins any iudicious reader will finde , that thereby they vnderstand peccata vastantia conscientiam , or such great and gross● sinnes , as vsually exclude penitentiall grace from the presumptuous actour , by which onely our sinnes become veniall . likewise seeing euery sinne ( name it as yee will , if yee graunt it once to bee sinne , ) is mediately at least committed against an infinite obiect , who consequently requireth iustly an infinite punishment : it followeth necessarily that the same is mortall , although it were but as idle word ; which bellarmine saith , were a foolish thing in man to breake friendship for such light offences , and can not bee vnderstood in god how it can deserue eternall punishment , although in the contrary christ hath said ▪ that euen of such account shall bee giuen at the day of iudgement ; at which time onely eternall punishment shall bee inflicted , and not a temporall , such as they allot to veniall sinnes . wherefore it was requisite , that as our sauiour should haue our nature , that in it sinne might hee punished iustly : so this nature was to subsist in an infinite person , that by it sinne might bee conquered fully . but when 〈…〉 himselfe is to bee punished by god , according to the merit of his vnpardoned offence , the lord not hauing meanes to satisfie his iustice on an infinite person , to make proportion betweene his iustice , and mans sinne some way , hee chuseth an infinite time ▪ because the person punished , is no wayes match with the partie offended : therefore this punishment is truly called passion , but not satisfaction ▪ whereas the infinitenesse of christs nature in person , made his passion to bee a sufficient satisfaction . from whence it followes that nothing can bee done by man , either actiuely or passiuely in this life , nor after the same ; that can be reputed a condigne satisfaction to god for any one sinne whatsoeuer committed by vs ; the guilt and whole punishment whereof is perfectly abrogated by christ : the first being imputed to him , and the second inflicted vpon him : that so all who are engraft in him , may be freed from both ; the merit of his blood , and fire of his spirit , and not any other purgatorie effectuating that to vs. not , that by this ouerthrow of that distinction of sinne into mortall and veniall , ( which at last among the papists becomes also venall ) that we denie an inequalitie to be in sinnes , and so consequently in their due punishments . for first , wee hold sinnes to bee vnequall in respect of the obiect against , which we sinne ; and so a sin against god is a greater sin , then a sin against man ; and a sinne against the first table , is greater then a sinne against the second table ; being compared in equall and paralell acts . otherwise if we compare a sinne in the least part of a commandement in the first table , with a sinne in the greatest part of a commandement in the second table , the latter is more hainous then the first . likewise , as a sinne against god is greater then a sinne against man , for the essentiall diuersitie of the obiect ; so the sinne against one man may bee greater then a sinne against another , for the accidentall diuersitie of the obiect ; as in eminencie of place against a king , or propinquitie of blood , & bond of nature against a parent : for although all men naturally considered are alike and the same , yet ciuilly and politickly they are not . secondly , in respect of the matter wherein wee sinne , there is an inequalitie : so murder is a greater sinne then theft , because life is more precious then goods . likewise if we compare sins in the same matter , one may be greater then another , according to the extent or quantitatiue measure : as to kill three , is a greater offence then to kill one ; and to steale 100. pounds , is a greater theft then 10. thirdly , in respect of the manner how we offend , there is an inequalitie of sinning , and so a sinne of malice is greater then a sinne of infirmitie : so is that of knowledge , greater then that of ignorance . as likewise sinnes that consist only in immanent action or thought of the minde , are lesse then these that come to transient action being accomplished by the body ; euery further addition making the sinne more intense in degree . and as sins are vnequall ; so are their punishments ; god in his distributiue iustice , allotting seuerall portions of paine to the seuerall proportions of sinne . the priuatiue punishment , or poena damni , in time & degree is alike to all ; depart from me &c. the posi●iue or poe●a sensus , is partly from an inward cause , which is the gnawing worme of conscience , whose life is perpetuated in death ; or from an outward cause , which is such exquisite meanes whereby at last the whole man is afflicted , decreed by god in his wisedome , executed by his power , to demonstrate his iustice , and is ordinarily called the fire of hell. and as the outward paine of fire primarily inflicted on the body , doth worke effectually to afflict the soule ; so doth the inward paine of the worme which is in the soule , worke effectually to afflict the body : that as they were brethren in euill , and participated in sinne , so they may bee coupled likewise , and pertake in torment . and as the soule hath one estate in her selfe at death independant vpon the body by her seperation from it , and another in the body vpon her revniting with it at the resurrection : so in the first she suffereth outward paine immediately , and in the second by the body mediately . in all which , the punishment of all is equall in time , because in respect of duration , there is neither more nor lesse in that which is eternall , but the punishment is vnequall in degree , gods iustice hauing a relatiue respect to mans sinne . and so although we denie that any sinnes are veniall by nature , yet we affirme some to be lesse then others , and in a lesse measure punished : and so the vniust slander of our aduersaries , affirming that we make all sinnes , and consequently all punishments equall , may easily hence appeare . finis . notes, typically marginal, from the original text notes for div a02352-e100 reuel . 18.13 . mant. de colam temp . aeneas syluius ad 1. pereg . ep. 66. 2 cor. 3. notes for div a02352-e450 bell. l. 1. de purg. c. 15. aug. li. de trin . c. 3. & cont . mend. c. 6. * math. 4.9 . ephes. 6. bell. l. 1. de purg. c. 14. notes for div a02352-e920 bell. lib. 1. de purg. c. 1. et lib 2. c. 6.9 . & 10. bell. lib. 1. de indul. c. 9. ibidem . bell. lib. 1. de purg. c. 12. bell. lib 4. de pan. c. 13. bell. lib. 2. de purg. c. 13. lomb. l. 4. sent. dist . 18. chrys. in 4. ad rom. hom. 8. aug. ser. 27. de verbis domini . col. 1.19 . bell. lib. 1. de indul. c. 4. 1 tim. 2.6 . col. 1.19 . iohn 1.16 . acts 4.12 . bell lib. 4. de poenit. c. 13. ephes. 2.8 . bell. l. 1. de purg. c. 12. bell. lib. 1. de sanct. c. 3. philip. 1.23 . 2 tim. 4.7 . bell. lib. 3. de eccles. c. 9. iob 7.2 . exod. 20.6 . psal. 110.4 . bell. lib. 1. de sanct. c. 6. bell. l. 1. de purg. c. 5. bell. lib. 1. de purg. c. 14. ibidem . bell. lib. 2. de indul . cap. 7. ibidem . cap. 5. bell. lib. 1. de indul. c. 2. bell. lib. 1. de indul. c. 4. ibidem . bell. lib. 1. de sanct. c. 3. ibidem . ibidem . ibidem . bellar. lib. 1. de sanct. c. 4. bell. ibidem . iustin. quosi . 75 bell. l ▪ 1. de . sanct. c. 5. cyprian de exhor . mart. cap. vlt. aug. med . c. 22. et l. 20. de ciuit . dei c. 15. prosp. l. 1. de . vita . contemp . c. 1. ansel. in . 2. ad . cor. bell. l. 1. de . sanct. c. 6. bell. ibidem . bell ibidem . bell. l. 1. de purg. c. 3. answere . 2 tim. 3.16 . c. 2.23.26.28 . iosh. 7. bell. lib. 1. de purg. c. 12. bell. l. 1. de purg. c. 3. aug. confess . lib. 6. c. 2. & contra faust. l. 2. c. 21. 1 sam. last 31. 2 sam. 1.12 . bell. lib. 2. de indul . cap. 13. 1 pet. 1.7 . & 4.12 . aug. l. 20. de ciuit. dei. c. 25 aug. de ciuit. dei. l. 18. ● . 35. answere . ●o luk. 10.35 . ephes. 1.21 . marke 3.29 . luke 12.10 . answer . bell. l. 1. de . purg . c. 6. answer . rom. 6.6 . answer . bell. lib. 1. de purg . ca. 5. bell. lib. 2. de purg. c. 13. bell. lib. 1 de purg . ca. 7. answer . bell. l. 1. de . purg. ca. 7. bell. lib. 1. de purg . ca. 8. answer . iam. 3.6 . 1 ioh. 3.14 . answere . answere . answer . bell. l. 1. de . sanct. c. 6. isai. 45.23 . bell. l. 1. de christ. c. 13. reuel . 20.7 . iude 1.6 . aug. epist. 99. ad euodium . bell. lib. 2. de purg. c. ● . answer . deut. 29.29 . bell. lib. 2. de purg. c. 14. bell. lib. 1. de purg . ca. 11. 2 sam. 12. numb . 12. hebr. 12.7 . gen. 2.17 . rom. 5.17 . rom. 6.23 . bell. lib. 2. de indul. c. 1. bell. lib. 2. de indul. c. 4. bellar. lib. 4. de poenit . c. 2. answer . heb. 3.4 . 2 thes. 2.12 . 1 tit. 1.15 . bell. lib. 1. de purg . ca. 14. ephes. 3.17 . rom. 10.17 . gal. 3.27 . 1 cor. 10.16 . bell. l. 1. de . purg . c. 9. aug. l. 21. de ciuit . dei . c. 27. bell. lib. 1. de sanct. c. 2. lactan. l. 7. cap. 11. cyp. l. 3. epist. 6. et l. 5. epist. 4. bell. lib. 2. de purg. ca. 1. et ibid. ca. 18. aug. confess . l. 9. ca. 13. aug. l. de ciui . dei . cap. 16. bell. l. 1. de purg . cap. 10. aug. lib. 21. de ciuit . dei . cap. 26.27 . enchirid. c. 69. aug. c. 1. secundi serm. de consol . super mortuos . et . l. 5. hypognost bell. l. 2 de purg . cap. 1. notes for div a02352-e11160 1 iohn 3.4 . rom. 6.23 . galat. 3.10 . hebr. 9.22 . 1 iohn 1.7 . galat. 3.10 . rom. 6.23 . actes 28. hebr. 6.4 . 1 iohn 5.16 . bell. lib. 1. de purg . ca. 11. math. 5. bell. lib. 4. de poenit. c. 13. bell. l. 1. de purg . c. 5. bell. lib. 1. de purg. c. 11. the inequality of sinne , or degrees thereof . the inequalitie of punishment , or degrees thereof . some considerations about the case of scandal, or, giving offence to weak brethren calamy, benjamin, 1642-1686. 1683 approx. 116 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a31873 wing c224 estc r6721 12027516 ocm 12027516 52667 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 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(eebo-tcp ; phase 1, no. a31873) transcribed from: (early english books online ; image set 52667) images scanned from microfilm: (early english books, 1641-1700 ; 447:11) some considerations about the case of scandal, or, giving offence to weak brethren calamy, benjamin, 1642-1686. [2], 60 p. printed by h. hills jun. for t. basset ..., b. tooke ..., and f. gardiner ..., london : 1683. written by benjamin calamy. cf. dnb. a copy at reel 528:1 is eleventh item in v. 1 of a collection of cases and other discourses / by some divines of the city of london. 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 sin -early works to 1800. dissenters, religious -england -early works to 1800. 2006-06 tcp assigned for keying and markup 2006-06 aptara keyed and coded from proquest page images 2007-06 ali jakobson sampled and proofread 2007-06 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion some considerations about the case of scandal , or giving offence to weak brethren . london : printed by h. hills jun. for t. basset , at the george in fleetstreet ; b. tooke , at the ship in st. paul's church-yard ; and f. gardiner , at the white horse in ludgate-street . 1683. of giving offence to weak brethren . it hath been often observed concerning our dissenting brethren , that when they are urged to mention any one thing required of the people in the publick worship of god in our parish churches , judged by them absolutely sinful , on the account of which their separation from us is necessary , and consequently justifiable , they either put us off with some inconveniencies , inexpediences or corruptions , ( as they call them ) some things appointed and used , which in their opinion render our service less pure and spiritual ; ( the chief of which exceptions have been considered in several discourses , lately written with great temper and judgment for the satisfaction of all honest and teachable minds : ) or else some of them tell us , that they are indeed themselves sufficiently perswaded of the lawfulness of all that is enjoyned , they do not see but a good christian may serve god acceptably and devoutly our way , and may go to heaven living and dying in our communion ; but then there are many other godly , but weaker christians of another perswasion , with whom they have been long joyned : and should they now , at least totally , forsake them , and conform , they should thereby give great offence to all those tender consciences , which are not thus convinced of the lawfulness of holding such communion with our church , in prayers and sacraments , as is by law required . which is a sin so heinous and of such dreadful consequence , that our saviour tells us , st. matt. 18. 6. whosoever shall offend one of these little ones which believe in me , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea ; and in st. pauls account it is no less than spiritual murther , a destroying of him for whom christ dyed , rom 14. 15. now this case of giving offence to weak brethren , i have undertaken briefly to consider , where i once for all suppose ( as all those must do who make this the ground of their refusing to communicate with our church ) that nothing is amongst us imposed as a condition of communion , but what may be done without sin ; for were any thing in it self sinful required by our church , there could be no room for this plea of scandal : that alone would be sufficient reason for separation from us . i discourse therefore at this present only with such , who for their own particular could well enough joyn with us , but dare not do it for fear of offending those , who yet scruple and are dissatisfied at the use of our prayers and ceremonies . nor do i design exactly to handle the whole doctrine of scandal , or elaborately explain all the places of scripture concerning it , or state the cases there treated of ; nor shall i now meddle with the duty of governours and superiours , how far they ought to condescend to the weakness , ignorance , prejudices , and mistakes of those under their care and charge ; but i shall confine my self to this one question . whether there doth lye any obligation upon any private christian ( as the case now stands amongst us ) to absent from his parish church , or to forbear the use of the forms of prayer and ceremonies by law appointed , for fear of offending or scandalizing his weak brethren ? here i shall first of all inquire , what is the true notion of a weak brother . secondly , what it is to offend such an one . thirdly , how far and in what instances we are bound to consider the weakness of our brother . first , for the resolution of this question it is necessary to know , what is the true notion of a weak brother . now a weak brother or weak in faith in scripture denotes one newly converted to christianity ; and so neither thorowly instructed in the principles , nor well setled in the practice of it , the same whom our saviour calls a little one , and the apostle a babe in christ . 1 cor. 3. 1. conversion to christianity is often called our new birth , and consequently at mens first entrance into the christian church , they were for a while reckoned as in an infant state ; and accordingly were to be most tenderly handled and nursed , and gently used , with all favour and indulgence , not driven faster than they were able to go ; till by degrees , by the improvement of their knowledge they came to be of full age , as the apostle expresseth it , heb. 5. 14. they were at first to be fed with milk , to be taught the easiest and plainest doctrines , against which least exceptions could be made ; ( as our blessed saviour himself would not at first tell his disciples of the shame and sufferings he was to undergo , and when he did speak of them it was covertly and obscurely , so that they did not perfectly understand him , lest they should by it have been presently discouraged and tempted to have forsaken him ; ) no unnecessary burdens were to be laid upon them , which might render their new profession grievous to them ; every stumbling-block and prejudice was to be removed out of their way , that might occasion their falling ; the grown christians and proficients were charitably to condescend to the capacity of these novices , and make allowances , and for a time bear with their ignorance and many mistakes and childish humours , and deny themselves their own liberty , and become even as children with them , as if themselves were of the same mind and understood no better , than these raw beginners . now these fresh disciples , little ones or babes are the same with those st. paul rom. 14. calls weak brethren , weak for want of age or growth , or as the original word rather signifies , sickly and feeble ; like a man beginning to recover from a wasting disease , his distemper , tho cured , yet hangs a long time upon him , the dregs of it still remain : he must for a while be carefully attended and watched , since every little thing discomposes him , and hazards a relapse . so was it with these first converts . as soon as ever they were brought to acknowledg jesus to be the son of god , and were willing to become his disciples , they were immediately baptized , tho as yet they understood but little of the nature or design of the gospel . the apostles and first preachers of our religion were in hast to make more proselytes , and therefore presently baptized all that were willing to it without that previous instruction and preparation , which afterwards , when churches were setled , was made necessary before heathens or jews could be admitted by baptism . thus the same day the apostles preached christ to the jews , acts 2. they baptized about three thousand of them , and philip without any delay baptized the eunuch , as soon as he professed to believe that jesus was the son of god : and the jaylor and his household were baptized the same hour at midnight , at which paul and silas spake unto them the word of the lord. after their baptism they were to be tutor'd and train'd up in their new religion , where great care was to be taken , great prudence and caution used towards them , lest they should suddenly flie back and repent of their change ; for having been bred up , and so long lived jews or gentiles , and then of a sudden turn'd christians , they retain'd still a great love and kindness for many of their old customs and opinions , they had mighty and inveterate prejudices to overcome , the old man was by degrees to be put off , and therefore they were at first treated with all the tenderness and condescension imaginable , the stronger and wiser christians would not stand rigidly on any little matters , would for the present tolerate many things , which were necessary afterwards to be done away , hoping that in time they might be better taught , and be brought off those mistakes they now labour'd under . had the apostles in the beginning plainly told all the jews of the ceasing of their laws , the abrogation of their ceremonies and worship , the no necessity of circumcision , the taking in of the gentiles , they would never have born such doctrines , they would never have become christians upon such terms , nor ever endured those teachers , who seem'd to make so little account of moses and their temple . now to gain these st. paul became weak himself , tied up himself while amongst these jewish converts to such observances , which he was really free from , as if he had the same doubts and were of the same opinion with those weak christians , and advises all others who did understand their liberty , yet to oblige their brethren by the same inoffensive carriage . this then was the difference between the strong and the weak , the strong were the well-grounded understanding christians , that knew it was lawful for them to eat all kind of meats , that christ had set them free from the burdensome yoke of the jewish ceremonies , the weak , tho brethren , that is , believers in christ , yet abstained from some meats , judging them unlawful or unclean , and observed days , and zealously retained the mosaical rites , not being yet sufficiently instructed in that liberty our saviour had purchased for them , or in the nature of his kingdom , which consisted not in meat or drink , but in righteousness and peace , and joy in the holy ghost . hence i observe , 1. that the rules which are laid down in scripture concerning weak brethren principally respect those times when our religion made its first appearance in the world , and were temporary provisions for the easier proselyting men to the faith of christ , or the better securing and fixing those that were already come into the church . they are not standing laws equally obliging all christians in all ages , but were suited to the infant state of the church , or rather to its condition whilst it was but an embryo , till churches were formed and setled , and our christianity had got firm footing and possession in the world. thus st. paul tells us , 1 cor. 9. 19. for tho i be free from all men , yet have i made my self servant unto all , that i might gain the more . and unto the jews i became as a jew , that i might gain the jews ; to them that are under the law , as under the law , that i might gain them that are under the law. to them that are without 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. to the weak became i as weak , that i might gain the weak : i am made all things to all men , that i might by all means save some . and this i do for the gospels sake , that i might be partaker thereof with you . this was the apostles design in all these compliances and civilities to win many to the faith of christ , by these wise arts to insinuate himself and his doctrine into them : but when he had once made his way , he then taught them another lesson , and behaved himself after a far different manner . now to do as st. paul did , would always be the duty and wisdom of one in his circumstances , who had his office and was to propagate any religion amongst heathens and infidels ; like a master that dealeth not so sharply with his scholar at his first entrance into the school , as he thinketh fit to do afterwards . but the directions st. paul gave , and according to which himself practis'd at the first planting of christianity , do no more agree with our times , wherein christianity is become the national religion , countenanced by the civil laws and authority , and so generally professed by every one amongst us , that we hardly know of any other religion , than the same cloaths we did wear in our infancy would serve us now when we are of full age. we ought indeed to be very careful of children , and lead them by strings , and remove every straw and rub out of their way , lest they stumble and fall , but it is ridiculous to use the same care towards grown men . none of us labour under those prejudices the first christians did , who forsook a religion in which they had been bred , and long lived ; and as to the jews had left a way of worship commanded them by god himself , confirmed to them by many miracles and wonders , delivered to them from their fathers by a constant succession of prophets sent from god. there is not now amongst us any such competition between two religions , but every one learneth christianity as he doth his mothers tongue . the apostles therefore and governours of the church carried themselves towards these new converts , as god almighty did towards the children of israel , when he brought them first out of aegypt . he for a while led them by a pillar of fire and of a cloud , gave them water out of the rock , and rain'd down bread and flesh from heaven . this he did for them whilest in their passage , thus extraordinarily provide for them , and in some cases even humour that people , lest upon every little pretence they should return back to the garlick and onyons of aegypt ; but after they were setled in the land of canaan , he then left them in their own hands , by ordinary common means to take care of and provide for themselves , he did not shew the same indulgence to them , as he did whilst they were in the wilderness . st. paul would not take that reward that was due to him for preaching the gospel , but himself laboured hard night and day , because he would not be chargeable to his converts , 1. thess . 2. 9. and this he did for the furtherance of the gospel , that all might see he did not serve his own belly . but surely our dissenting brethren do not think themselves obliged by this example , in places where publick maintenance is setled on ministers by law , to refuse to take it , and earn their own bread by some manual occupation , tho thereby they avoid giving offence to quakers , and those who call them hirelings , and say they prophesie only for filthy lucre . thus it is usually observed , that st. paul writes quite after a different manner to the romans and to the galatians , tho upon the same subject . in his epistle to the romans amongst whom he had never yet been , he pitieth and pleadeth for the weak christians , chargeth that they should not be despised or cast off , that no cause of offence should be given them , but to the galatians a people that had been fully instructed in the nature of their christian liberty , amongst whom himself had planted the gospel , and had been present in person , and so knew that they understood better ; when some of them fell into the same error , thinking circumcision and the observation of the mosaical law necessary to christians , he chides them sharply and rebukes them more severely ; who hath bewitched you o foolish galatians , &c. he who would condescend to the ignorant novices amongst the romans , would not in the least comply with the galatians , that had or ought to have had more knowledge and light : and afterwards when the reason of such forbearance ceased , when the nation of the jews had rejected christ , and the gentile world was come into the church , the observation of the mosaical law , and the distinction of meats contained therein , was so far from being tolerated in those , whether jews or gentiles , who through mistake thought themselves obliged to it , that it was condemned by the rules and canons of the church . the sum of all this is , that whatever argument may be drawn from st. paul's discourses about weak brethren by way of analogy , or similitude , or parity of reason , yet there are no such weak persons now amongst us , as those were for whom the apostle provideth , or as those little ones were for whom our saviour was so much concerned . 2ly , i would desire our dissenting brethren to consider by what pretence they can challenge any priviledge belonging to them under the notion of weak christians , when according to their own opinion and conceit of themselves , they are of all men furthest off from being such in any sense . this is as if a man worth a thousand pound per annum , should sue in formâ pauperis . they who take upon themselves to be teachers of others , wiser and better than their neighbours , the only sober and godly party , and are too apt to despise all other christians as ignorant or prophane , with what colour of reason can they plead for any favour to be shewn , or regard to be had to them in complyance with their weakness ? tho they love to argue against us from the example of st. pauls condescension to the uninstructed jews or gentiles , yet it is apparent that they do not in other cases willingly liken themselves to those weak believers , or babes in christ . they have really better thoughts of themselves , and would be leaders and masters in israel , and prescribe to their governours and give laws to all others , and do prefer their own private opinion ( which they call their conscience ) before the judgment of the wisest men , or the determinations of their lawful superiours . and if in all instances we should deal with them as weak persons , turn them back to their primmer , advise them to learn their catechism , they would think themselves highly wrong'd and injured . if the several dissenters amongst us did in good earnest look upon themselves as weak , that is , ignorant , wavering , half christians , did they think their dislike of the constitutions of our church to be the effect of such weakness , they would be either more careful to hide it , or would more diligently seek out for remedy ; they would be more modest and humble , not so forward to judge and condemn what they do not understand ; they would not encourage one another to hold out and persist in this their weakness , nor breed up their children in it , nor so zealously endeavour to instil the same prejudices and mistakes into all with whom they converse . but the truth is , they ordinarily look upon their opposition to the orders of our church as the effect of an higher illumination , greater knowledg than other men have attained unto , they rather count us the weak christians , if some of them will allow us so much ; for otherwise if they do not take us for the weaker and worse christians ; why do they separate from us ? why do they associate and combine together into distinct congregations , as being purer , more select christians than others ? now tho such persons as these may be in truth very weak , of little judgment or goodness , notwithstanding this conceit of themselves and their party , yet these are not by any means to plead for indulgence under that character , nor to expect we should forgo our just liberty to please and humour them . and that this is nothing but the plain truth is sufficiently evident from this one observation , that many amongst them will grant our reformation to have been very excellent and laudable for those days of darkness and ignorance wherein it was first made : but we now , say they , see by a clearer light , have greater knowledge , and have arrived to higher perfection , and so discover and cannot bear those faults and defects , which before were tolerable . now who doth not see that these two pleas are utterly inconsistent and destructive of one another ? to desire abatement of the ceremonies , and abolition or alteration of the liturgy in complyance with their weakness , and to demand the same because of the greater knowledg and light they now enjoy , above that age wherein this present constitution of our church was established . this shews they will be either weak or strong according as it best sutes with the argument they are managing against us ; they are contented to be reckoned as weak , only that on it they may ground a plausible objection against us 3 those who are really weak , that is , ignorant and injudicious , are to be born withal only for a time , till they have received better instruction . we cannot be always babes in christ , without our own gross fault and neglect ; he is something worse than a weak man who is fond of , and resolutely against all means of conviction persists in his ignorance and mistake . the case of young beginners and novices is very pittiable , who have not been taught their lesson , but the same condescension is not due to those , who are ever learning and yet are never able to come to the knowledg of the truth , not for want of capacity to understand , but for want of humility and willingness to be instructed . such who are peevish and stubborn , whose ignorance and error is voluntary and affected , who will not yield to the clearest reason , if it be against their interest or their party , can upon no account claim the priviledges of weak persons . it is a great piece of inhumanity and cruelty to put a stumbling-block in the way of a blind man , but he walks at his own peril , who hath eyes and will not be persuaded to open them , that he might see and choose his way . thus our saviour answered his disciples when they told him that the pharisees were offended at his doctrine , let them alone , they be blind leaders of the blind . and if the blind lead the blind , both shall fall into the ditch , st. matt. 15. 14. they were resolved not to be satisfied with any thing our saviour said or did , they watched for an advantage and sought occasion against him . it was their malice , not their ignorance , that made them so apt to be offended . of these therefore our saviour had no regard , who were so unreasonable and obstinate in their opposition . not that i would be so uncharitable as to condemn all , or the generality of our nonconforming brethren for malicious and wilful in their dissent from us . god forbid that i should pass such an unmerciful sentence on so many ( as i believe ) well meaning , tho miserably abused persons , to their own master they stand or fall . but however , 1. i would out of charity to them beg earnestly of them , that they would thorowly examine whether they have conscientiously used all due means in their power for information of their judgments concerning those things they doubt of ; whether they have sincerely endeavoured to satisfie themselves , and have devoutly pray'd to god to free their minds from all prejudices and corrupt affections , and have patiently considered the grounds and reasons of their separation from us ; for unless it be thus really with them , their weakness is no more to be pitied , than that mans sickness , who might be cured by an easie remedy if he would but vouchsafe to apply it , or would submit to good counsel . 2. i must say that old and inveterate mistakes , that have been a thousand times answered and protested against , are not much to be heeded by us . if people will by no means be prevailed upon , having sufficient light and time allowed them , to lay aside their childish apprehensions and suspicions , they can hardly be thought to deserve that compassion and tenderness st. paul prescribes towards weak brethren . i shall give one plain instance . let us suppose that at the first reformation of religion amongst us some very weak ( and such they must be if honest ) were offended at the church's requiring kneeling at the receiving the sacrament of the lords supper , as seeming to them to imply the adoration of the bread and wine , and as likely to harden some ignorant people in that monstrous conceit of transubstantiation : but now after so many publick declarations made by our church , wherein she avows that no such thing is intended , after the constant profession of so many , that have used that decent ceremony , that they abhor the doctrine of christs bodily presence , nay after the couragious sufferings , even death it self , of those that first established this reformation , rather than they would worship the host ; if after all this , people shall still clamour against this gesture as popish , and be offended with those that use it , as if thereby they gave divine honour to the elements , all that i shall say is this , it is a great sign that it is not infirmity only , to which condescension is due , but something worse that raiseth and maintaineth such exceptions and offences . this i suppose holds true even in things where the offence ariseth from their doubtful or suspicious nature , that are capable of being misunderstood and abused , and may be apt through mistake to provoke or tempt others to evil . yet if there be no moral evil in them , and the doing of them is of some considerable consequence or advantage to me , i am bound to forbear them no longer , than till i have taken due care to inform others rightly of the matter , and warn them of the danger , till i have endeavoured to rectifie their judgments concerning the innocency of my action and intention , and given them notice of the evil that might possibly by my action happen to them . if i dig a pit , or lay a block in the way , whereby others not knowing any thing of it are hurt and wounded , here i stand chargeable with it , and am guilty in causing them to fall ; but if they are plainly and often told of it , and being forewarned yet will run into the danger , they are then only to thank themselves , and it is purely their own fault . now if it be thus in cases that are liable to suspicion and misinterpretation , it holds much more in our ceremonies and the orders of our church , where the offence that is taken at them ariseth not so much from the nature of the injunctions , as from mens gross ignorance , misconceit or perverseness . thus men are no longer weak in scripture sense , than they are inculpably ignorant , or which is all one , the plea of weakness is gone , after that sufficient instruction hath been given or offered to them , and other allowances made according to mens different capacities of understanding . this shall suffice for the first thing propounded , to shew what is the true notion of a weak brother . 2 i proceed to give you an account what it is to offend such an one . because i write for the use of the common people only , i shall not trouble them with the several significations of the greek word which is translated scandal or offence , nor distinctly consider the several places of scripture where it is used , only so far as plainly to shew , first , that people are generally mistaken in the sense they have of it . secondly , what it is truly to offend or give offence . 1. that people are generally mistaken about the sense of offending or giving offence . for by it they commonly understand displeasing or grieving another , and making him angry with them , and so consequently they think themselves in conscience bound to forbear all those things , which godly persons do not like or approve of , or is contrary to their fancy and judgment . it is notorious , that most of the ordinary sort of dissenters , who assign this as the reason of their not conforming to the established laws of the church , because by doing so they shall offend their brethren , mean nothing else by it , but that they shall fall into disgrace with , incur the displeasure and provoke the anger of those , with whom they have held communion for a long time in religious exercises . they , good men , will be mightily troubled and vexed to see or hear such a sad thing , and this is taken by many amongst them for an heinous crime , even the same which st. paul calls scandalizing a weak brother , to do any thing which may chance to put any of their godly brethren out of humour . the occasion of this false apprehension is in all likelyhood the ambiguity of our english word offend , which is used in the translation of our bibles . in our language it signifies to displease , or to do something which another dislikes ; but the greek word , which is so rendered , signifies to lay a stumbling block in the way of another , which causes him to fall , or to ensnare and deceive him into something that is evil , as i shall shew more largely presently . we must not therefore interpret the places of scripture , where offend or offence are found , by the common importance of the words amongst us , but by the undoubted signification of the original word , which all learned men agree to have quite another sense . it must not be concealed that there is one place in the famous fourteenth chapter of the romans that seems to favour this popular conceit v. 15. if thy brother be grieved with thy meat , now walkest thou not charitably , and it is the only one i know of that sounds this way , but surely it is more reasonable , that this one verse should be interpreted by all the other places of scripture about this matter , than all the rest explained agreeably to this single verse . nay it sufficiently appears that by grieving our brother , is not meant displeasing him , or making him sorry or sad , but wounding or hurting him , and so it is used to denote , that which causes grief or sorrow . for in the very next words it follows , destroy not him with thy meat for whom christ died ; and what is here expressed by grieving is v. 13. called , putting a stumbling-block or an occasion to fall , and v. 21. it is good neither to eat flesh , nor drink wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weak ; all which signifie the same with being grieved . to be offended or grieved is not to be troubled at what another hath done out of pity and concern for his soul , but to receive hurt our selves from it , being by it drawn or deceived into some sin , and our own fall occasioned by what our brother hath done , is that which creates the grief and trouble . but because this mistake doth so generally prevail amongst many , as i hope , well disposed people , who think that they must not do any thing , at which good men are displeased or grieved , i shall offer these few things to their consideration . 1. that thus to censure and condemn the actions , and to be displeased and angry with the persons of those that differ from them , or refuse any longer to joyn with them in their separate congregations , is a great instance of peevishness and uncharitableness , and is that very sin which st. paul often warns his weak believers against , viz. that they should not rashly judge those who knew their duty , and understood their christian liberty better than themselves . this seems to be the same with that argument the papists use to perswade men into , or to keep them in their communion , as the safest way to heaven ; since they so confidently damn all men , whom , tho never so unjustly , they thrust out of their church . because some of our dissenting brethren are so froward and unmerciful in their censures , and so fond of their own way , as to brand all that return to the church with the infamous names of apostates , time-servers , men that have made shipwrack of faith and a good conscience , and have forsaken christ for fear of persecution , and the like , therefore all those , who are convinced of the lawfulness of conformity , yet ought still to continue with them in their separation , left they provoke and irritate their anger and displeasure against them ; and thus any company of men , that shall joyn together and resolve to quarrel with all that do not as they do , or that shall leave their society , must oblige all for ever to remain with them , for fear of giving them offence . if what i do is not evil in it self , it cannot become such , because another man is causelesly angry with me for doing of it . let but those , who separate from us , mortifie all pride and overweening opinion of themselves , and their own way , let them lay aside all zeal of parties and little singularities , and learn to judge righteously and soberly of themselves and others , and then the cause of all this offence will be soon removed . 2. they that pretend that this fear of offending , that is , displeasing their weak brethren hinders their complyance with the church , ought seriously to examine themselves , whether it is not really only the care of their credit , and reputation with their party , that keeps them from conformity . they are loth to lose that share they have in the affections of so many , or to sink in that estimation they have obtained of great sanctity , by joyning with the strictest and purest christians . for undoubtedly mens reputation amongst a party is a very great temptation to detain them in error , and is a mighty prejudice to their understanding and receiving the truth , or the doing of their duty , when it will expose them to reproach and opprobrious nicknames . thus our saviour said of the jews , john 5. 44. how can ye believe , who receive honour one of another , and seek not the honour that cometh from god ? when therefore men tell us , it will be a scandalous thing for them now to conform , they often mean nothing else by it , but that it will be unhandsom , and a disgraceful thing for them to change their mind , and confess their mistake , and retract what they have so long , and so zealously defended . or else let them look well , that it is not some paltry secular interest , that lies at the bottom , they dare not offend their weak brethren , that is ; they are afraid they shall lose their trade , they shall disoblige many of their good customers , they get their livelyhood by such a congregation , and therefore they must continue of it . but this is truly to become the servants of men , such as these are the most rank men-pleasers , and therefore it is good advice of mr. baxter in his cure of church divisions , p. 141. please men in al things lawful for their good and edification ; and become all things to all men in a lawful way : but depart not from the principles or practice of christian vnion , communion , charity or sobriety , to please a dividing hot brain'd party , nor to escape their sharpest censures . 3. if to displease our weak brother were the sinful offending him , condemned by st. paul , it would prove an intolerable yoke upon mens consciences , would beget endless perplexities and difficulties , so that we should not be able to do any thing , tho never so indifferent , with a quiet and well assured mind , since as the world now is , some one or other will in this sense be scandalized at it . by doing we shall anger some , by forbearing we shall provoke others ; and since those , who call themselves weak , are divided and shatter'd into several sects and factions , each condemning all the other , it is impossible for us to comply with any one of them , but we shall thereby displease all the rest . he therefore , that would with a good conscience perform his duty , in whatever place he lives , or relation he stands in , must displease both good and bad men , as things now are amongst us . it is a very small thing , as st. paul tells us , to be judged of men , when they pass their unwarrantable censures upon us , and our actions ; and they , who govern themselves by the opinions and fancies of others , can never tell whither they shall be led by this principle . they are slaves to the party they espouse , and must run with them into all the folly and extravagance they can be guilty of ; or if at last they are forced to leave them , they shall in the end be more hated and despised by them , than if they had never humoured them at all . 4. i add only , that according to this rule , that we must not do any thing which may displease or grieve our weak brethren , we do in effect submit our judgments and consciences to the conduct of the most ignorant and injudicious christians , and yield to them that power and authority over us , which we deny to the magistrate and our lawful superiours ; and it cannot but seem a very hard case , that they who are so tender of their christian liberty , and think it so highly infringed and violated by the determinations of their superiours about indifferent matters , should yet suffer themselves to be thus straitly tied up by the wills and passions of their weak brethren . if this were so , saith mr. baxter , p. 134 of the forenamed book , the most childish and womanish sort of christians , who have the weakest judgments , and the strongest wills and passions must rule all the world ; for these are hardliest pleased , and no man must displease them . whatever condescension therefore may be due to the weak and ignorant , yet it was never intended that they should govern the wiser , and better instructed christians in all their actions ; and who can govern more absolutely , than they whose wills must never be crossed , and whom none must displease ? from all this i conclude , that this cannot be the sense of scandalizing or giving offence , viz. doing of something , which another takes ill , or is angry with us for it . 2. i am now in the second place to shew , what is the true meaning of offending or scandalizing in scripture . the greek word which we translate scandal or offence signifies either a trap and snare , or else more commonly something laid in the way of another , which occasions his stumbling or falling , by which he is bruised and hurt , and so consequently , whatever it was that hindred men from becoming christs disciples , or discouraged them in their new profession , or tempted them to forsake that faith they had lately embraced , is called a scandal or offence . it is sometimes rendred an occasion to fall as rom. 14. 13. occasion of stumbling , as 1 joh. 2. 10. a stumbling-block , revel . 2. 14. or a thing that doth offend , as st. matt. 13. 41. in all which places there is the same original word . hence to offend or scandalize any one , as it is commonly used in the new testament , is to do something , which tends to estrange or fright men from the christian profession , to beget in them hard and unworthy thoughts of it , or is apt , when they are converted , to turn them from it , and make them repent of their change . of this i shall give some few instances out of the discourses of our saviour and his apostles . thus our blessed lord , st. matth. 17. 27. is said to have paid tribute , lest he should offend or scandalize the jews . this was more than he was bound to ; for he tells us , the children are free . but he did it , that he might not give any occasion to his enemies to represent him to the people , as a contemner of their law , or an enemy to caesar , ( according as you understand that tribute to be paid either to the romans or the temple ) and so prejudice them against his person and doctrine . thus our saviours own country-men , who were acquainted with his father , and mother , and kindred , who knew the meanness of his birth and education , mark 6. 3. were offended or scandalized at him . they were astonished at the great things he did , and the greater things he spoke , and would in all probability have believed on him , had they not known his mean original and employment . is not this the carpenter , the son of mary , &c. after the same manner , when our lord , st. john 6. 61. had discoursed of eating the flesh of the son of man , they that heard him , taking it in a gross carnal sense , were offended or scandalized at him . they began to doubt of his being a true prophet , or the messiah , who would teach his disciples to turn cannibals . thus again our saviour , before the night in which he was betrayed told his disciples , st. matt. 26. 31. all of ye shall be offended or scandalized , because of me this night ; that is , shall fly away and shamefully forsake me , when you behold my hard usage , and dismal sufferings . so christ crucified , 1 cor. 1. 23. to the jews was a scandal or stumbling-block ; that is , they had set their minds and hearts on a temporal earthly king , and expected to be freed from the roman yoke , and to be restored to their former dominions and greatness , as the effect of the coming of their messiah , and therefore could not be persuaded to own him for their prince , and saviour , and the son of god , who was put to such a cursed and ignominious death . in the same sense they who heard the word of god , mark 4. 17. and received it with gladness , but having no root in themselves , when affliction or persecution arose for the words sake , were presently offended or scandalized ; that is , were ready to leave and renounce that profession , that was likely to cost them so dear . after the publishing of the gospel by the apostles , that which most stumbled the jewish converts , was the danger moses's law and their temple worship , and the singular preeminences of the seed of abraham , seemed to be in of being undermined by christianity . they were strangely wedded to their legal observances , fond of circumcision and those peculiarities , which distinguished their nation from the rest of mankind , they were jealous of any doctrine , that encroached upon their priviledges , or tended to bring them down to the same level with the uncircumcised world. this mightily offended them , and hardned them against christianity ; whereas on the other side , the gentile converts with as much reason , were afraid of putting their necks under so heavy a yoke , or being brought into subjection to the jewish law , and there was no such effectual way to scare them from christianity , as when it came attended with the burden of the mosaical ceremonies ; which were an offence to them ; that is , did discourage them from believing in christ , or continuing in his faith. now to prevent the mischiefs , that might arise from these different apprehensions amongst the christian proselites , was the occasion of the meeting of that first council at jerusalem ; mentioned acts 15. and of those directions which st. paul gives rom. 14. concerning our behaviour towards weak brethren . another case there was concerning eating of things offered to idols , of which st. paul discourseth in his first epistle to the corinthians , chap. 8. and 10. the sum of which seems to be this , that the stronger and wiser christians ought to abstain from eating what had been offered to idols , tho as ordinary meat , in the presence of any one , who with conscience of the idol , did eat it as a thing offered to an idol . for such there were in the church of corinth so weak , as not yet to have quite left off their idolatrous worship , and a christians eating what had been offered in sacrifice before such an one might serve to harden , and confirm him in his error , whose conscience being weak is defiled . of whose soul st. paul professed himself to have so great regard , that he would eat no such meat as long as the world lasted , rather than lay such a stumbling-block before , or wound their weak consciences . in all these places and many more that might be named ( for the fuller explication of which i refer you to interpreters , and those that have written largely on this subject ) no less than apostacy from the christian faith was the sin , into which these weak christians were so apt to fall , and by an undue use of our liberty to give occasion to anothers forsaking the christian religion , whereby our saviour loseth a disciple , and the soul of our brother perisheth , is the proper sin of offending , or giving scandal . i shall mention but one place more , which is revel . 2. 14. where balaam is said to have taught balac , to cast a stumbling-block or scandal before the children of israel which relates of his inticing them by the daughters of moab to fornication and idolatry , and by that means provoking god against them . so that in the most general sense to scandalize or offend any one , is , to give occasion to his sin , and consequently his ruin and undoing ; and this i suppose will be granted by all , that do not receive their opinions from the meer sound of words . hence i shall conclude these few things . 1. the better men are , the harder it is to scandalize them : those are not such godly persons , as they would be thought , who are so ready at all turns to be offended ; for how can they be reckon'd to excel others in knowledg or goodness , who are so easily upon every occasion drawn or tempted to sin ? thus mr. baxter himself tells the separatists in his cure of church divisions . vsually , saith he , men talk most against scandalizing those , whom they account to be the best , and the best are least in danger of sinning ; and so they accuse them to be the worst , or else they know not what they say ; for suppose a separatist should say , if you hold communion with any parish minister or church in england , it will be a scandal to many good people : i would ask such an one , why call you those good people that are easily drawn to sin against god ? nay , that will sin because i do my duty : therefore if you know what you say , you make the separatists almost the worst of men , that will sin against god , because another will not sin . the great thing our nonconformists pretend unto above other men is tenderness of conscience , by which they must mean , if they mean any vertue by it , a great fear of doing any thing that is evil ; and this , where it is in truth , is the best security that can be devised against being scandalized or offended , by what other men do ; that is , against being drawn into sin by it . so that they do really disparage and severely reflect upon the dissenters , who are thus afraid of giving them offence , as i have explained it . 2. no man can with sense say of himself , that he shall be scandalized at what another man does ; for it is as much as to say , that by such a person and action , he shall be led into sin ignorantly , and his saying this confutes his ignorance : if he knows it to be a sin , he is not betrayed into it , nor doth he fall into it through ignorance and mistake ( which is the case of those that are scandalized ) but wilfully commits it . this a great bishop compares with the peevishness of a little child , who when he is commanded to pronounce the word he hath no mind to , tells you he cannot pronounce that word , at the same time naming the word he pretends he cannot speak . such nonsense it is for a man to forbid me doing any thing upon pretence it will be a scandal to him , or make him through mistake fall into some sin , when by this it is plain , that he knows of it beforehand , and so may , and ought to avoid the stumbling-block that is laid before him , and the danger that he is exposed unto . surely saith solomon , prov. 1. 17. in vain is the net spread in the sight of any bird. if to offend or scandalize , any one is to tempt and draw him into some sin , whereby his conscience is wounded , there then can be no fear of giving offence by our conformity to the orders and usages of our church , because there is nothing appointed by or used in it , but what may be complyed withal without sin : for this , as i before observed , is supposed in the question i at first propounded to discourse of ; that he , who absented from his parish church for fear of offending his weak brethren , was convinced in his own mind of the lawfulness of all that is enjoyn'd ; and therefore by his own conformity , he can only engage others to do as he hath done , which as long as he is perswaded to be lawful , i do not see how he can be afraid of scandalizing others by it , or making them to sin by his example , unless he will imagine his brethren , not so weak , but so wicked , as to worship the host , because he kneels at receiving of the sacrament , and to adore the cross because he bows at the name of jesus , or that they will renounce all religion because he hath forsaken their ways of separation : this cannot but prove a vain excuse for me to forbear doing that , in which there is really no evil , lest by the authority of my example i make others sin in doing the same innocent action ; which in this case is so far from being to be feared , that if by my example i prevail with others to return into the communion of our church , they are not thereby at all scandalized , but i have done them a most signal kindness and benefit . if it be said , that tho what i do is in it self lawful , yet it may minister occasion or provocation to others to do something else that is unlawful , and so i become truly guilty of giving offence ; i answer , that we are accountable only for the natural tendencies , or probable effects of our actions , which may be easily foreseen and prevented . remote probabilities and contingencies and bare possibilities come not into reckoning , nor are they at all to be weighed . if in every action i am bound to consider what advantage a wicked sensual man , or a weak silly man might take , and what arguments he might possibly thence draw to encourage himself in sin and folly , or excuse himself from the care of his soul and religion , this would open the door to infinite scrupulosity and trouble , and i should hardly be able to do or speak any thing without the incurring the guilt of giving scandal . now this being supposed , i dare boldly challenge any man to name any one sin either against god , our neighbour , or our selves , that our conformity doth give any real probable occasion unto ; and it is very uncharitable to conceit , that our nonconforming brethren will out of meer perverseness , or spite and revenge run into sin , on purpose to make our leaving them criminal and vicious ; which if any should be so wicked as to do , yet they would lose the design of their malice , and prove the only guilty persons themselves . the only thing i imagine can be further said in this case is , that tho i am well satisfied my self , yet by my conformity i may tempt and provoke others that are not satisfied concerning the lawfulness of it , nay those who judge it absolutely sinful , yet rather than stand out , or being moved by the opinion they have of my goodness and wisdom , to follow my example with a doubting or gainsaying conscience . suppose a master of family that used to frequent the private meetings , and his wife and children and servants used to follow him thither ; but afterwards , by reading of such good books as have been lately written , is himself satisfied concerning the lawfulness of going to church , and at last thinks it his duty so to do , only he is afraid that the rest of his family to please and humour him , will be apt also to forsake the private meetings , and go along with him to church , tho it be altogether against their judgment and conscience : or suppose him a man of eminency amongst his neighbours , on whose favour many do depend , of great interest and reputation , by whose example many are sway'd and led . tho himself doth conform upon good reasons and principles , yet his example may invite many others to it , tho they have received no satisfaction concerning the lawfulness of it . now here i desire these three things may be considered . 1. it is certain that it is as unlawful to go to the separate meetings against ones conscience , as it is to go to the publick church against ones conscience . why then ought not this man to be as afraid , when he leaves his parish-church and frequents the private congregation , lest he should draw some to follow him thither with a doubting conscience ; as well as he fears , if he leaves the meetings and resorts to his parish-church , some not satisfied concerning the lawfulness of it , should come after him thither ? the influence of his example , interest , reputation , is the same in both instances ; the danger of giving this scandal is equal ; that therefore which ought to determine his practice must be his own judgment and persuasion . 2. such an one , who hath been a separatist , but is now himself satisfied of the lawfulness of conformity ; ought to take great care and pains in endeavouring to satisfie others also , especially those , whom he hath any cause to think to have been led into the ways of separation by his example : he must not be ashamed to own his former mistake , to set before them the reasons on which his change is grounded , and must do this publickly and frequently , persuading others to use the same helps and means , which were so effectual for his own conviction . and thus he doth all that lieth in his power to prevent this ill effect , and shall not be further answerable for the consequences of what he doth . 3. it is truly observed by some , that considering the known temper of the nonconformists , it is not very likely any such mischief should ensue , viz. that by the example of one or more leaving their separate assemblies , others should be moved to follow them against their own judgment and conscience . it is abundantly notorious how they have used to treat those that have deserted them ; with what irreconcileable enmity they have prosecuted them , looking upon them as their worst enemies , passing more grievous censures upon them than upon those who have all their lives long continued in our communion . 4. i proceed in the last place to observe from what i have discoursed concerning giving offence , that if to offend any one , be to lead him into sin , then we may scandalize and give offence to others , as soon by pleasing them and complying with them , as by dipleasing them and going contrary to their mind and humour . st. paul , who circumcised timothy , acts 16. 3. in favour of the weak jews that he might insinuate and ingratiate himself into them , refused to circumcise titus , galat. 2. 3. tho he made the jews angry by it , yet he would not give place by subjection , or submission and condescension to them , no not for an hour : he considered the different states and conditions of the persons he had to deal withal . he complyed to circumcise timothy , lest all the jews with him should have forsaken the christian faith , and for the same reason he denied to circumcise titus , lest those of jerusalem should think he was of opinion , that the jewish law held still in force , and so the cross of christ should become of no effect to them . he pleased indeed the former for fear of driving them from christianity , and for the same reason he displeased the latter , lest he should give them occasion to think the observation of moses's law always necessary . he had truly scandalized them , if he had done as they would have had him : he had offended them in the true scripture sense , if he had pleased and humoured them ; and this is the most ordinary way of scandalizing christians amongst us , by not plainly telling men of their faults and mistakes , by not speaking freely and roundly to them , nor acting couragiously , whereby they become hardned and confirmed in their folly and ignorance . to this purpose i cannot but repeat the words of mr. baxter in the book i have so often cited ; many a time , saith he , i have the rather gone to the common-prayers of the publick assemblies for fear of being a scandal to those same men that called the going to them a scandal : that is , for fear of hardning them in a sinful separation and error ; because i knew that was not scandal which they called scandal ; that is , displeasing them , and crossing their opinions ; but hardning them in an error or other sin , is true scandalizing . vnderstand this , or you will displease god under pretence of avoiding scandal , p. 135. thus by complying with our dissenting brethren we really do them that mischief which we would avoid , and fall into the sin of giving scandal , whilest we are running from it ; we countenance and encourage their sinful separation and division ; we confirm them in their dangerous errors and mistakes ; we by our practice condemn those things , which yet in our consciences we allow and approve of , and by our authority and influence harden others in their unreasonable prejudices and opposition against the lawful commands of their superiours . they think us of the same mind with themselves , whilst we do the same things , and that we judge as ill of the church of england , as long as we refuse to communicate with it , as themselves do ; and thus we give occasion to their sin , and those infinite mischiefs which have happened both to church and state , upon the account of our religious disputes and divisions ; which surely ought to be well thought of and considered by a sort of men amongst us , who shall go to church in the morning , and to a conventicle in the afternoon ; who halt between both , and would fain displease neither side , but indeed give real offence to both . from all this i think it is very plain , that he , who is satisfied in his own mind of the lawfulness of conformity , but is afraid of giving offence by it , if he be true to this principle , ought to hasten the faster to his parish-church , that he might not offend those very dissenters of whom he would seem to be so tender ; and thus i have done with the second thing i propounded to shew , what is meant by offending or scandalizing , 3. it remaineth in the third and last place to enquire ; how far , and in what instances we are bound to consider the ignorance or weakness of our brother ? in answer to this , that i may proceed with all the clearness i can , i shall now suppose notwithstanding all i have already said , that our dissenting , brethren are truly weak persons , and that there may be some danger of their being through their own fault offended by our conformity ; yet taking this for granted , i shall plainly shew that he , who is in his own mind convinced of the lawfulness of coming to his parish-church , and using the forms of prayer and ceremonies by law appointed , ought not to forbear doing the same for fear of giving such offence to his weak brethren . there are many other things to be considered in this case , besides this matter of private scandal ; and if there be greater evil in , and greater mischief to others , and a more publick scandal doth follow our forbearing communion with the church and withdrawing into private assemblies , than can happen by our leaving them and returning to the church , and complying with its orders , we ought then to conform notwithstanding the offence that is imagined may be taken at it . for these two things , as i suppose are agreed on all hands ; one is , that nothing which is sinful may be done to avoid scandalizing others ; the other is , that to avoid a less scandal being taken by a few , we must not give a greater scandal and of vastly more pernicious consequence to a much bigger number of persons ; and by these two rules i shall now judge of the case at first propounded . 1. nothing that is sinful may be done to avoid others being scandalized , which is directly the apostles doctrine , rom. 3. 8. that we must not do evil , that good may came ; nor is any necessary duty to be omitted out of prudence or charity to others , lest they through error or ignorance be hurt by it : we must not to prevent the greatest sin in another , commit the least sin our selves , nor disobey gods law , and so run the hazard of our own damnation , tho it be to save the soul of our brother . thus calvin tells us , instit . lib. 3. c. 19. quae necessaria sunt factu , nullius offendiculi timore omittenda sunt . whatever is necessary to be done by vertue of gods command is not to be omitted for fear of offence ; and again in the same place , hic charitatis rationem haberi decet , sed usque ad aras . our charity to our brother ought to be limited by this , that we do not for his sake displease god. the very best things and actions may be perverted by men of ill-disposed or weak minds , false consequences and unjust inferences may be strained from them ; as we know the grace of god in the gospel was abused into an argument for licentiousness , and christ himself is said to be set for the fall of many , st. luke 2. 24. but still this doth not cancel our obligations to universal obedience to gods law , nor can it alter the nature of good and evil , duty and sin ; which are no such uncertain contingent things , as to depend upon the constructions others shall make of our actions , or the conclusions they shall draw from them . god almighty in the making of his laws hath a perfect comprehension of all the accidental events , that may happen either through the weakness or wickedness of men ; and we must not think our selves to be wiser than god , taking upon our selves to dispense with his commands without any allowance from him , as if himself had not foreseen those inconveniences which may arise from our doing our duty : it can therefore never be , that obedience to god should give any real scandal ; and whatever offence may be taken at my doing of my duty , it is a contradiction to imagine it imputable to me , as a sin or fault , ( for it is to suppose one to disobey god , in obeying him ) but they alone are chargeable who are offended by it . now by the express command of god , we are obliged to obey the lawful injunctions of our superiours , whether civil or ecclesiastical ; and if any are so hardy as to deny this , they must seek for another bible out of which to judge of gods will ; for there is hardly any one duty of religion more plainly commanded , more frequently and earnestly pressed in the new testament , than quiet and peaceable subjection to authority , both in church and state , in all things lawful , and that not only to avoid punishment , but for conscience sake ; and to refuse obedience in such things , is a sin against the fifth commandment . that the conformity required by our church , contains not any thing in it unlawful , must be granted , as i have already observed , by all those who make use of this plea of scandal , from all which the necessary conclusion is , since we may not redeem a scandal by disobedience to god , since god hath plainly required our submission to those whom he hath set over us in all things , lawful ; since it is acknowledged by those i now discourse with , that conformity to the church is enjoyned by a competent authority , and is lawful ; i say the necessary conclusion is , that no man can with a good conscience refuse to conform only for fear of scandal . our dissenting brethren , when they are urged with this argument neither do nor can deny any of the premises , they must confess that no sin may be committed upon any account whatsoever , and that a man is not bound to provide for his brothers safety by wounding his own soul ; they cannot deny but that god hath commanded us to be subject to lawful authority in all things lawful , but then to evade the force of this reasoning , they have endeavoured to load the conclusion with some seeming difficulties and absurdities , which they pretend follow from this principle , that we are bound to obey , notwithstanding the scandal that may ensue upon it . the chief of these i shall mention , and briefly return an answer to them . 1. it is pleaded that those precepts , which contain only rituals , are to give place to those , which do concern the welfare of mens bodies , and much more to those , which do respect the welfare of our brothers soul ; so that , when both together cannot be observed , we must neglect or violate the former , to observe the latter : that this is true even of some commands given by god himself ; to which purpose our saviour doth produce that saying of the prophet hosea , i will have mercy and not sacrifice . now if sacrifices prescribed by god himself , which were so considerable a part of the divine worship under moses 's law , yet were to give place to acts of mercy , how much more are the positive injunctions of men , that concern only the externals and circumstantials of religion , to yield to the royal and indispensable law of charity , of which this duty of not giving offence to others , is such an eminent part . thus saith mr. jeans in his second part of scholastical divinity , what laws of any earthly wight whatsoever concerning ceremonies can be more obligatory , than the commands of god touching the externals of his worship and service ; and yet it is his will and pleasure , that these externals of his worship should be laid aside for the performance of outward works of mercy : if therefore the sacred ordinances of god are to give way unto works of mercy unto the bodies of men , surely then much more is the trash of human inventions to yield unto a work of mercy to the souls of men. in answer to this , it is readily acknowledged that when there doth happen any such interfering between two commands of god , the one positive , the other moral , the positive ought always to give place to the moral ; and by the same reason the positive commands of our superiours ought certainly to give way to the moral commands of god , which are of eternal and immutable obligation . they cease to bind us either in case of absolute necessity , or when they plainly hinder our performance of any moral duty to god or our neighbour ; and the church is presumed to dispense with its orders , as god almighty doth allow the neglect of his own positive institutions in such circumstances . but then this is only , where the necessity is urgent and extream , the sin we must otherwise commit evident and certain ; and at last our obedience is dispensed withal only for that one time . thus in a case of necessity , our saviour st. matth. 12. 5. acquits david and his followers of all blame , who being ready to perish for hunger , did eat of the shewbread , which otherwise , was not lawful for them to eat ; but had they taken a particular fancy to that bread , and refused to have eaten of any other , because that best agreed with their stomacks and was most pleasing to their palate ; can we think our saviour would have so easily excused them ? or which is nearer to our case ; because god did prefer acts of mercy before sacrifices where both could not be done , yet this would not have justified any mans wholly leaving off sacrificing , or refusing to do it at jerusalem , inventing another way of worship , as more expedient than sacrificing , or choosing another place to sacrifice in , which might be more convenient for all the jews than that city was . we may leave our prayers , forsake the church to save the life of our neighbour , or to quench the firing of his house , but still this would be but a pityful pretence for our wholly absenting our selves from chruch , and constant neglect of our prayers , because in the mean time our neighbours life may be invaded , or his house fired by ill men , of which there is great store in the world , and so he may stand in need of our help , which is a more acceptable service to god than any acts of devotion . so that however this argument may serve to excuse the omission of some things commanded by lawful authority , by those who otherwise are perfectly conformable , in extraordinary cases which very rarely happen , and for which no provision could be made by law ; yet to be sure this will not at all help those , who bid open defiance to the laws , stand out in manifest opposition against them , live in plain disobedience and contradiction to them as it they were altogether free from them , nay set up a distinct way and form of worship of their own , and all this because they are loth to offend those , who are not satisfied of the wisdom and goodness of what is appointed . thus our dissenting brethren can gain but little by this plea if granted to them ; for upon this account of exercising mercy and charity towards their neighbours , they can be excused from obedience to their superiours in such cases only , in which they may be excused also from the observation of the sabbath , from prayer publick or private , from worshipping of god either in the church or in a conventicle , nay from obedience to god himself ; had he pleased in the scriptures positively to have required whatever is at present enjoyned by our church ; and let them well consider , whether if god had plainly in his word prescribed all that our church doth command , they would have thought it safe to have refused compliance with such divine impositions , because they were unreasonably offensive to some godly people : if our dissenters will but acknowledge themselves bound to submit to the determinations of their superiours about the things in controversie between us , so far , as the jews were bound to obey the ordinances of god concerning his external worship delivered by moses ; and that they are freed from such obligation to obey the laws of their governours only in such cases , as the jews were excused from offering their accustomed sacrifices , or as they think themselves at liberty to break the sabbath , to omit gods publick worship , i suppose this dispute would soon be at an end , for they dare not own , that the scandal others may take at such things , which yet are to give place to moral duties , is sufficient to void their obligation to the doing of them . mr. jeans ( whose objections i shall the rather consider because of his eminency amongst the presbyterians , tho i find my self somewhat prevented by a late writer , who hath taken particular notice of them ) thus putteth the question , suppose , saith he , the greatest monarch upon the face of the earth should command the meanest and lowest of his slaves , upon some important affair to ride post through such a city , without any of the least stay or diversion , and then it should happen that a company of little children should be playing in the streets , can this slave think that he is obliged to ride over them ? no surely , he ought to use all means , and take all care possible to execute his commission without doing any hurt , or damage to any person whatever ; but if he would have stated the case right , it should have been done thus ; suppose this slave should utterly refuse to do as he was commanded , and for his justification should plead , that he must be forced to ride through many towns are cities , where are many little children , who are often playing at the doors or in the streets ; he knows not but that some of them may be in his way , or chance to run between his horses legs , and therefore to avoid the doing of this mischief , which might possibly happen , he resolves not to stir one foot from his own home . is this pretence sufficient to excuse his disobedience ? no more can our nonconformity to the rules given us by our superiours be innocent , because some may be scandalized at our obedience . 2. it is further said that scandal is in the nature of it spiritual murder , and if where authority hath determined our choice , we must hold to their determination , any scandal to the contrary notwithstanding , it seemeth then in case the magistrate command it , we may lawfully murther the soul of our brother , wound his weak conscience , and destroy with our meats , our ceremonies , the work of god , and him for whom christ died . it is good , saith st. paul , rom. 14. 21. neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weak . but our prelatists , saith mr. jeans , determine quite otherwise . if authority enjoyn it , it is good , say they , to eat bread , drink wine , wear a surplice , use the sign of the cross in baptism , tho thereby never so many brethren stumble , or are offended , or made weak . but all this is meer bugbear , fitted only to fright children and such weak persons , as we are now treating of ; for it can never be shewen , how wearing a surplice , or kneeling at receiving of the sacrament , or crossing the infants forehead , hath any tendency towards the scaring men from christianity , or making them to deny christ , and forsake and grow weary of his religion , which i have sufficiently proved to be the only proper scandalizing of our brother , which st. paul so highly aggravateth , and chargeth with the guilt of destroying and murthering his soul ; none of these things do directly and immediately lead or tempt any man to any sin : whatever scandal may follow is wholly accidental , and the fault and mistake of those only , who are offended , and to provide always against such scandals is an impossible undertaking ; for they may follow the most innocent actions , nay the most necessary duties , and this argument concludes as strongly against obedience to any other command of god , if by it my brother may stumble , or be offended , or be made weak , as it doth against submission to our superiours in things lawful . they that make these objections do not sufficiently consider , that by gods law we are bound to obey the lawful commands of our superiours ; and it is not only the law or ordinance of man , of which they seem to make so little account , but it is the law of god also , that is violated by our disobedience to our governours in things lawful : the comparison therefore ought not to be only , as they make it , between an human authority determining some indifferent things , and the divine law of charity to the soul of our brother , but between the divine command of obedience to our superiours , and the avoiding of scandal : here we affirm , that we cannot be bound to transgress a plain law of god , or which is all one in this question , a lawful command of our superiours for fear of some evil that may by chance happen to some others through their own fault ; and we prove it by this reason , which our dissenting brethren must own for true and good , because every one is bound to have a greater care of his own than others salvation , and consequently rather to avoid sin in himself , than to prevent it in his brethren . if it be here asked , as it is by some , whether any human authority can make that action cease to be scandalous , which if done without any such command had been criminal upon the account of the scandal that followed it , i answer , that no authority , whether divine or human , can secure that others shall not be offended by what i do out of obedience to their commands , but then it doth free me from all guilt and blame , by making that to become my duty to do , which if i had done needlesly without any great reason , and my brother had been hurt and his conscience wounded by it , might have been justly charged with uncharitableness , greater or less according as the scandal was more or less probable to follow . this must be granted , that the laws of god or man , otherwise obligatory , do not lose their binding force because of some scandal , that may possibly happen from our complyance with them , or else all authority is utterly void and insignificant , and every man is at liberty to do all things as himself pleaseth ; for , to borrow the words of the excellent bishop sanderson , to allow men under pretence that some offence may be taken thereat , to disobey laws and constitutions made by those that are in authority over us , is the next way to cut the sinews of all authority , and to bring both magistrates and laws into contempt ; for what law ever was made , or can be made so just and reasonable , but some man or other either did or might take offence thereat . whether such a constitution or command of our superiours be scandalous or no , every one must judge for himself ; and so according to his own private opinion of the goodness or hurtfulness of what is required , he is free to obey it or not , which is directly to dissolve all government , and to bring in certain disorder and everlasting confusion , every one doing what is good in his own eyes . 3. it is said , that avoiding of scandal is a main duty of charity ; may superiours therefore at their pleasure appoint , how far i shall shew my charity towards my brothers soul ? then surely an inferiour earthly court may cross the determinations of the high court of heaven : this mr. jeans urgeth also out of amesius ; but it is easily replyed , that here is no crossing the determinations of god , since it is his express will , that in all lawful things we should obey our governours , and he who hath made this our duty , will not lay to our charge the mischiefs , that may sometimes without our fault through the folly and peevishness of men follow from it , and certainly it is as equal and reasonable , that our superiours should appoint how far i shall exercise my charity towards my brethren , as it is , that the mistake and prejudice of any private christians should set bounds to their power and authority , cancel the publick laws , or that every ignorant and froward brother should determin , how far we shall be obedient to those , whom god hath set over us either in church or state. but to give a more full answer to this we must know , that , tho charity be the great duty , especially of the christian religion , yet duties of justice ( as they are commonly called ) are of stricter obligation than duties of charity , and we are bound to pay our debts , before we give an alms . now obedience to superiours is a debt we owe to them , which they have right to exact of us , so that they may accuse us of injury , if we perform it not . but a great care to hinder sin in others , or not to scandalize them is a duty of charity , which indeed we are obliged unto as far as we can , but not till after we have given to every one what is his due and right . it is therefore no more lawful for me , saith the forenamed most judicious bishop sanderson , to disobey the lawful command of a superiour , to prevent thereby the offence of one or a few brethren , then it is lawful for me to do one man wrong to do another man a courtesie withal ; or than it is lawful for me to rob the exchequer to relieve an hospital . according to that known saying of st. austin , quis est qui dicat , ut habeamus quod demus pauperibus , faciamus furta divitibus ? who is it , that siath it is lawful to steal from the rich , what we may bestow on the poor ? or to refuse to pay taxes , on pretence that you know those who have more need of your money ? to this mr. jeans replies , suppose , saith he , the care of not giving offence be in respect of our brother but a debt of charity , yet in regard of god it is a legal debt , since he may and doth challenge it as due , and we do him wrong if we disobey him : here i grant indeed , that both are required by god at our hands , that we should be obedient to our superiours , and that we should be always ready to shew charity to our brethren ; but then i say , this is not the charity which god requires , when i give to those in want , what is none of mine own . this is not an instance or expression of that love and kindness , which by the law of god we owe to our brother , to do him good by wronging our superiours . god hath obliged servants to be merciful to the poor to their power , as well as to be true and faithful to their masters ; but that is no part of the mercy which god requires from them ; to give away their masters goods without his leave ; tho it were to those who stand in great need of relief . god hath commanded all christians to have a great care of being any occasion of their brothers sin or fall ; but then this must necessarily be understood only of things subject to our own ordering and management . in all cases , wherein we are at our own disposal , we are bound charitably to regard our brother . but in instances , where our practice is determined by authority , our superiours only are to consider the danger of scandal ; we must consider the duty we owe to them , this being a matter wherein we cannot shew our charity without violating the right of our superiours ; it remains then , in the words of another great bishop , in what case soever we are bound to obey god or man , in that case and in that conjunction of circumstances we have nothing permitted to our choice , ( and consequently there is no place for any act of charity ) and have no authority to remit of the right of god or our superiour ; and to comply with our neighbour in such questions , besides that it cannot serve any purposes of piety , if it declines from duty in any instance , it is like giving alms out of the portion of orphans , or building hospitals with the money and spoils of sacrilege . 4. it is further said by mr. jeans out of amesius ; if determination by superiours is sufficient to take away the sin of scandal , then they do very ill , that they do not , so far as is possible , determine all things indifferent , that so no danger may be left of giving offence by the use of them . then the church of rome is to be praised in that she hath determined so many indifferent things . then st. paul might have spared all his directions about forbearance out of respect to weak brethren , and fully determined the matters in debate , and so put an end to all fear of scandal . this truly seemeth a very odd way of arguing , and all that i shall say to it is , that it supposeth nothing else worthy to be considered in the making of laws , or in the determinations of superiours about indifferent things , but only this one matter of scandal ; and the project it self , should it take , would prove very vain and unsuccessful . for tho we truly say , that we are bound to comply with the orders and ceremonies of the church of england , they being but few and innocent and so giving no real ground of offence ; yet we do not say the same upon supposition our church had determined all circumstances in gods worship she possibly could , which would perhaps have been a yoke greater , than that of the ceremonial law to the jews ; nor if she had prescribed as many ceremonies as the church of rome hath done , which manifestly tend to the disgrace and scandal of our christian religion ; and as for the course st. paul took , it is plain that some things upon good reasons were determined by the apostles , as that the gentile converts should abstain from blood , and things strangled , and offered to idols , which decree , i presume , they might not transgress out of charity to any of their brethren , who might take offence at such abstinence , and other things for great reason were for a time left at liberty , which reason was taken from the present circumstances of those the apostles had to deal withal ; tho afterwards , as i observed before , when that reason ceased , determinations were made about those things which st. paul had left at liberty , and if st. paul had determined the dispute about meats and days one way , they , who had followed so great an authority , whatever had happened , had surely been free from the sin of scandal ; but still the scandal had not been prevented , but all the contrary part had been in danger to have been utterly estranged from christianity ; and that was reason sufficient why st. paul did not make any determinations in that case . for governours are not only to take care to free those that obey them from the sin of scandal , but also to provide , that as little occasion , as is possible , may be given to any to be scandalized . there are other objections offered by mr. jeans , out of amesius and rutherford , against this doctrine of our obligation to obedience to superiours in things lawful , notwithstanding the scandal that may follow ; but they either may be answered from what i have already said , or else they chiefly concern the case of governours , and are brought to prove that they act uncharitably , and give great offence contrary to st. pauls rules , who take upon them determinately to impose unnecessary rites by which they know many good men will be scandalized , but this is not my present business to discourse of , tho i cannot forbear saying these two things , which i think very easie to make out . 1. that our church of england hath taken all reasonable care not to give any just offence to any sort of persons , and the offences that have been since taken at some things in our constitution could not possibly have been foreseen by those who made our first reformation from popery , and so they could not be any reason against the first establishment : nor , 2. are they now a sufficient reason for the alteration of it ; unless we can imagine it reasonable to alter publick laws made with great wisdom and deliberation as often , as they are disliked by , or prove offensive to private persons . if this be admitted , there then can never be any setled government and order in the church ; because there never can be any establishment , that will not be lyable to give such offence . they who now take offence at what the church of england enjoyns , on the same or a like account will take offence at whatever can be enjoyned , and the same pretences of scandal will be good against any establishment they themselves shall make ; for tho they will not use these reasons against their own establishment , yet in a short time others will take up their weapons to fight against them , and what served to destroy the present church will be as effectual to overthrow that , which shall be set up in its room : so that whatever alteration is made , if this be allowed for a sufficient ground of it , viz. to avoid the offence that some men take at the present constitution , yet still we shall be but where we were , and new offences will arise , and so there must be continual changing and altering , to gratifie the unreasonable humours and fancies of men ; and should any one party of dissenters amongst us get their form of government and worship established by law , i doubt not but they would preach to us the very same doctrine , we do now to them . they would tell us that private persons must bend and conform to the laws , and not the laws to private persons ; that it was our own fault that we were offended ; that our weakness proceeded from our unwillingness to receive instruction ; that the weak were to be governed , not to prescribe to their governours ; that we must not expect that what was with good reason appointed and ordered should be presently abrogated or changed out of complyance with mens foolish prejudices and mistakes . it is sufficiently known how strict and rigorous both the presbyterians and independents are and have been where they have had any advantage , and what little consideration or regard they have had of their dissenting brethren , tho they would have us so tender of them . thus much i think sufficient to shew that the precept of obedience to superiours in things lawful is more obligatory , than the precept of avoiding scandal ; whence it follows that it is our duty to obey in such instances , tho offence may be taken at it , because no sin is to be committed for the avoiding scandal . i might from this head further argue , that if we must not commit any sin to avoid giving offence , then it is not lawful to separate from our parish-churches upon that account ; because all voluntary separation from a church , in which nothing that is unlawful is required as a condition of communion , is the sin of schism , and that is a sin of the blackest dye and greatest guilt , noted the in scriptures for an act of carnality , a work of the flesh and of the devil ; for the necessity of our coming to church , and worshipping god in the same publick place with our neighbours , and submitting to the government , discipline and customs of that particular church we live in , doth not depend only upon the statutes of the realm which enforce it , and the command of the civil magistrate who requires it ; but by the law of our religion all needless separation or division amongst christians , breaking into little parties and factions , from whence comes strife , envying , confusion and every evil work , is to be most carefully avoided , as the very bane of christianity , the rending of christs body , and as utterly destructive not only of the peace , but of the being of a church . so that should all the laws about conformity and against conventicles be rescinded and voided , should the magistrate indulge or connive at the separate assemblies , yet still this would not make our joyning with them not to be sinful . since to preserve the unity of christians and one communion , is the necessary duty of every member of the church , and it can never be thought a justifiable thing , to cut off our selves from the communion of the church or the body of christ , out of complyance with any erring or ignorant brethren . but the sinfulness of withdrawing from the communion of our church , either totally or in part , hath been so evidently shewn in some late discourses written on that subject , that i do despair of convincing those of the danger of it , who can withstand the force of all that hath been already offered to them : i only conclude thus much , that there is far more of the sin of uncharitableness in such separation and division , than there can be in all the offence that is imagined to be given by our conformity . from what i have already at large discoursed it plainly follows , that they are things meerly indifferent , not only in their own nature , but also in respect to us , in the use of which we are obliged to consider the weakness of our brethren . what is our duty must be done , tho scandal follow it : what is evil and sinful ought to be left undone upon the score of a greater obligation , than that of scandal ; but now in matters , wherein our practise is not determined by any command , we ought so to exercise our liberty , as if possible to avoid giving any offence to our brethren . this is an undoubted part of that charity , which one christian ought always to be ready to shew to another , by admonition , instruction , good example , and by the forbearance of things lawful , at which he foreseeth his neighbour out of weakness will be apt to be scandalized , to endeavour to prevent his falling into any sin or mischief ; and this we teach and press upon our people as much as dissenters themselves can , in obedience to st. paul's rules about meats and days , things neither in themselves good or evil , nor determined by any authority , and therefore they were every way a proper instance , wherein christians might exercise their charity and compassion one to the other ; and in such cases st. paul declares , that he would rather wholly forego his liberty , than by these indifferences endanger the soul of his brother ; as in that famous place 1 cor. 8. 13. if meat make my brother to offend , i will eat no flesh while the world standeth , lest i make my brother to offend ; where by flesh and meat is to be understood such as had been offered unto idols , which tho lawful for a christian to eat at common meals , yet the apostle would wholly abstain from , rather than wound the weak conscience of a brother . if i by the law of charity ( as the reverend bishop taylour saith , great exemp . p. 420 ) must rather quit my own goods than suffer my brother to perish , much rather must i quit my priviledg . and , we should ill die for our brother , who will not lose a meal to prevent his sin , or change a dish to save his soul ; and if the thing be indifferent to us , yet it ought not to be indifferent to us whether our brother live or die . after this manner do we profess our selves ready to do or forbear any thing in our own power , to win and gain our dissenting brethren to the church . we grant that those , who conform , are obliged by this law of charity not needlesly to vex and exasperate our dissenters , nor to do any thing which they are not bound to do , that may estrange them more from the church ; but to restrain themselves in the use of that liberty god and the laws have left them , for the sake of peace and out of condescension to their brethren . we dare not indeed omit any duty we owe to god , or our superiours either in church or state , nor can we think it fit and reasonable , that our apostolical government , excellent liturgy , orderly worship of god used in our church , should all be presently condemned and laid aside , as soon as some weak men take offence at them ; but in all other things , subject to our own ordering and disposal , we acknowledge our selves bound to please our brother for his good unto edification . i only add here , that this very rule of yielding to our brother in things indifferent and undetermined ought to have some restrictions and limitations , several of which are mentioned by mr. jeans , whom i have so often named ; as first , that we are not to forbear these indifferent things , where there is only a possibility of scandal , but where the scandal consequent is probable ; for otherwise we should be at an utter loss and uncertainty in all our actions , and never know what to do . secondly , our weak brethren must have some probable ground for their imagination that what we do is evil and sinful , or else we must wear no ribbands , nor put off our hats , but come all to thou and thee ; and for this exception he gives this substantial reason , that if we are to abstain from all indifferent things , in which another without probable ground imagineth that there is sin , the servitude of christians under the gospel would be far greater and more intolerable , than that of the jews under the mosaical administration . thirdly , this must be understood of indifferent things that are of no very great importance ; for if it be a matter of some weight and moment , as yielding me some great profit , i must only for a while forbear it , untill my brother is better informed . lastly , we must not wholly betray our christian liberty to please peevish and froward people , or to humour our neighbour in an erroneous and superstitious opinion ; for which he quotes mr. calvin , who in his comment upon 1 cor. 8. 13. tells of some foolish interpreters , that leave to christians almost no use at all of things indifferent , upon pretence to avoid the offence of superstitious persons . now tho all this is generally true , yet i think there are no certain unalterable rules to be laid down to direct our practise in this affair . for it being an exercise of charity , must be determined by the measures of prudence according to circumstances , and we may as well go about to give certain rules for mens charity in other cases , and fix the proportion , which every man ought to give of his estate towards the relief of the poor , as positively to tell how far a man must deny himself in the use of indifferent things , and forego his own liberty for the sake of his brother , and so i end this head with those words of the learned dr. hammond in his little treatise of scandal : this whole matter is to be referred to the christians pious discretion or prudence , it being free to him either to abstain , or not to abstain , from any indifferent action ( remaining such ) according as that piety , and that prudence shall represent it to be most charitable and beneficial to other mens souls . thus i have done with the first proposition , that nothing sinful is to be committed to avoid scandalizing others . 2. i proceed now to the second , that to avoid a less scandal being taken by a few we must not give a greater offence , and of vastly more pernicious consequence to a much bigger number of persons : not that such a case can ever happen , wherein we must necessarily give just offence to one side or other , and so are uncharitable , whether we do or forbear to do the same action ; for then we should be under a necessity of sinning , which implies a contradiction , but yet it may and often doth happen , that some weak persons may take offence at my doing , and others be more offended at my forbearing to do the same thing , and thus whether i do it , or not , i shall give offence , tho not justly , nor through my own fault , to some one or other . in such circumstances therefore we are to consider , which way is given the greater and more dangerous offence , and it can never be either prudence or charity to abstain from that , which may scandalize our brother , when by forbearance a greater and more publick scandal is ministred to others ; for in this case we have greater reason on the account of scandal it self to do , than to forbear that action , as all that write on this subject do and must acknowledge , and for which they usually quote that saying of bernard , prudenter advertendum est scandalum scandalo non emendari , &c. we are prudently to mark that one scandal is not mended by another ; which kind of emendation we should practise , if to take off offence from one party , we give offence unto another . this was the occasion of that famous contest between the two great apostles mentioned in the second chapter of the epistle to the galatians , st. peter had freely conversed with the gentile christians , and had eat with them all kind of meats ; but afterwards when certain believing jews from jerusalem , who were still to the dissatisfaction and offence of all the other dissenters , who have as good a right to this plea of weakness as themselves . 3. hereby great offence is given to all those who do conform ; for this separation from the church is a publick condemning of the government , orders , discipline or doctrine of our church , and is apt to breed scruples and perplexities in well meaning , but less knowing members of it , and by degrees produces a distast or dislike of our worship , and plainly hinders the efficacy of the ordinances of christ as administred in our church , whilest it creates prejudices in people against them as impure and corrupt ; and why there should not be a due regard had to those many , who are offended at our dissenters conventicle worship , as well as of those , who are said to be scandalized by our church service , i cannot at all guess . i shall only say here , that irreverent sitting at the receiving the sacrament of the lords supper , mens unmannerly wearing their hats in time of divine worship , and oftentimes putting them off but half way at their prayers , their indecent postures and antick gestures at their devotions , the extravagancies and follies ( not to say worse ) some of them are guilty of in their extemporary effusions , the strange uncouth metaphors and phrases they use in their preaching ; in a word , the slovenly performance of divine worship amongst the dissenters is much more scandalous , then all the ceremonies of our church can ever be . 4. consider the scandal that is hereby given to magistrates and our superiours , by bringing their laws and authority into contempt ; concerning which the forenamed mr. jeans in his first edition of his discourse about abstinence from all appearance of evil , hath these words , if , saith he , it were better to be thrown into the bottom of the sea with a millstone about ones neck , than to offend a little one , a poor and illiterate artizan , what expression shall we then find answerable to the heinousness of a scandal given to a pious magistrate , to a religious prince , to a parliament , and convocation , to an whole church and commonwealth ? 5. by this separation from the church , great scandal is given to the papists ; not that they are displeased at it ; they are not indeed offended in that sense , but this serves wonderfully to harden them in their false and idolatrous worship ; it increaseth their confidence , that their church is the only true church of christ , because amongst them only is found peace and unity ; and this is a mighty temptation to many wavering christians to turn papists : insomuch that mr. baxter hath told us , that thousands have been drawn to popery , or confirmed in it by this argument already , and he saith of himself , that he is persuaded , that all the arguments else in bellarmin , and all other books that ever were written , have not done so much to make papists in england , as the multitude of sects among our selves . this indeed is a great scandal to our protestant religion , and is that which the papists are on all occasions so forward to object against us , and hit us in the teeth with ; and by our hearty uniting with the church of england , we may certainly wrest out of their hands the most dangerous weapon they use against the reformation . 6. this tends to the scandal of religion in general . it prejudiceth men against it as an uncertain thing , a matter of endless dispute and debate ; it makes some men utterly reject it as consisting mostly in little trifles and niceties about which they observe the greatest noise and contention to be made or as destructive of the publick peace of societies , when they see what dangerous feuds and quarrels commence from our religious differences , and all the disorder and confusion that they have caused here in england , shall by some be charged upon christianity it self . thus our causeless separations and divisions open a wide door to atheisme , and all kind of prophaneness and irreligion : after this manner it was of old , and always will be , where there are parties in religion , and one contends that their separation is lawful , and the other that it is unlawful , the common people soon become doubtful and ready to forsake all religion . i might add here , that such separations necessarily occasion breach of charity ; they beget implacable enmities and animosities : hence cometh strife , emulation , envying , one party continually endeavouring to overtop the other , watching for one anothers halting , rejoycing in one anothers sins and misfortunes , constant undermining one another , to the disturbance of the publick government , and endangering the civil peace ; of all which and much more than i can now mention the present distracted condition of our nation is so great and undenyable an evidence , that there need no more words to shew the mischiefs that attend such divisions ; and now let any one judge , whether the peace and unity of the church , the maintaining of charity amongst brethren , the keeping out popery , and atheism , the preservation of the authority of the magistrate , and quiet of the society we are members of , the honour and credit of our religion . lastly , whether giving offence to all both conformists and nonconformists , those only excepted of our own particular sect and division , nay scandalizing them also in the true and proper sense of scandal , be not of far greater and more weighty consideration , than the fear of displeasing or grieving some few weak dissatisfied brethren ; wo to those , by whom offences come . but these things i have very lightly touched , because they have been the subject of many sermons and discourses lately published . to sum up all i have said , since they , who dissent from the church of england , are not such weak persons as st. paul all along describes and provides for ; since we cannot by our conformity really scandalize or offend them in that sense , in which the scriptures use those words ; since tho we did give offence to them by our conformity , yet that would not excuse us from doing our duty , and by refusing to conform we should do both them and others greater hurt and mischief ; i think i may safely conclude , that there cannot lie any obligation upon any private christian ( as the case now stands amongst us ) to absent himself from his parish-church , or to forbear the use of the forms of prayer or ceremonies by law appointed , for fear of offending his weak brethren . i end all with one word of advice . first , to those who are not convinced of the lawfulness of conformity . secondly , to those who are satisfied that it is lawful . 1. to those who are not convinced of the lawfulness of conformity , and therefore urge so hard that they ought not to be offended by us . i would beseech them that they would take some care and make some conscience to avoid giving any needless offence to those of the church of england , and this cannot but be thought a reasonable request , since they require all others to be so tender of them . they ought not therefore to meet in such numbers , nor at the same time at which we assemble to worship god in our publick churches . let them not affront our service and common-prayers , nor revile our bishops and ministers , nor put on their hats when at any time they chance to be present at our service in our churches , nor talk nor read in books , nor make sour faces at our devotions , and when they observe these and other the like rules , they may then with a better grace ( tho with little reason ) find fault with our conformity as offensive to them . i would be loth to say any thing , that should exasperate or provoke any of the dissenters whose satisfaction i design : i very well know their weakness , that they cannot endure to be told of their faults . however i must tell them , that there are no sort of persons in the christian world professing religion and godliness , that have done such scandalous things , as some of those who call themselves protestant dissenters . i forbear to name particulars . 2. as for those who are satisfied concerning the lawfulness of conformity , i would desire them so to order their return to the church , as not to give any just offence to those whom they forsake ; that is to say , that they would do it heartily and sincerely , that all may see they conformed with a willing mind , being persuaded that it is their duty so to do , and not meerly to satisfie the law , or to save their purses , or to get into an office , or to capacitate them to vote or the like . for such a kind of conformity , as some practise , and call occasional communion , which is coming to church and sacrament to serve a turn , is truly scandalous to all good men of what persuasion soever . finis . armour of proof, or a soveraign antidote, against the contagion of evil company together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. being subjects of concernment for the younger sort. the second part. by r. younge of roxwel in essex, florilegus. younge, richard. this text is an enriched version of the tcp digital transcription a67736 of text r222620 in the english short title catalog (wing y138). 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. 111 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67736 wing y138 estc r222620 99833773 99833773 38251 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. a67736) transcribed from: (early english books online ; image set 38251) images scanned from microfilm: (early english books, 1641-1700 ; 2068:25) armour of proof, or a soveraign antidote, against the contagion of evil company together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. being subjects of concernment for the younger sort. the second part. by r. younge of roxwel in essex, florilegus. younge, richard. [2], 33, [1] p. printed by j.m. for james crump, in little bartholomews well-yard, london : 1655. gathered in 4's. copy trimmed and tightly bound. reproduction of original in: new college (university of edinburgh). library. eng sin -early works to 1800. temptation -early works to 1800. christian literature -early works to 1800. a67736 r222620 (wing y138). civilwar no armour of proof, or a soveraign antidote, against the contagion of evil company. together with the skill, will, and industry of lewd ones; i younge, richard 1655 21846 450 0 0 0 0 0 206 f the rate of 206 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-11 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 john latta sampled and proofread 2003-02 john latta text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion armour of proof , or a soveraign antidote , against the contagion of evil company . together with the skill , will , and industry of lewd ones ; in tempting to sin , and drawing to perdition . being subjects of concernment for the younger sort . the second part . by r. younge of roxwel in essex , florilegus . my son , if sinners entise thee , consent thou not : walk thou not in the way with them ; refrain thy foot from their path . prov. 1 , 10. 15. ●●ndon , printed by i. m. for iames crump , in little bartholomews well-yard , 1655. to al young studients , in the universities and inn's of court apprentises of london , sons and servants in the whole nation . r. y. dedicates this small peece of his labours , and wisheth increase of all grace and happiness . armour of proof , against evil society , &c. the second part . sect. 24. and so much of the first part , touching the many advantages , that satants instruments have above gods servants , in winning , and keeping , and improving there converts : what men ought to do , that would not be overcome by there aluerments : and that of all the rest , we must refrayn the company of wicked men , and not dispute with them ; if we mean not to be infected by them , partake of there sins , nor be infeoffed in there punishments : together with the lawfulness of shunning all familier society , and converse with such . and now least what hath been said , should not be sufficient : see in this second part , some reasons to inforse men there unto ; which the godly wise propound to themselves , when they bid adue to there old associates in the broad way , and purpose to pledg them no more , in there wicked customs . reasons of breaking off society , with our vicious consorts . the reasons are principally 5. and they are weighty . 1. 2. 3. 4. 5. because their company would bereave us of comfort , which otherwise we should enjoy , being alone . that they may come to the sight of their errors .     we may not be infected by them , nor partake of their sinnes .     infeoffed in their punishments .     so farre as is possible we may be at peace with all men . first , that thereby they may come to the sight of their errors , and consequently be reclaimed , s. paul when he commands the corinthians to shut the incestuous person out of thelr society and fellowship , give this reason , that his spirit might be saved in the day of the lord , 1 corintb . 5. 5. again , when he writ to timothy , that he had done the same ●ouching hymeneus and alexander , he yeeldeth this to be the reason , that they might learn not to blaspheme , 1 timothy 1. 20. and in another place ▪ if any man obey not our saying , note him by a letter , and have no company with him , that he may be ashamed , 2 thes. 3. 14. it was the practise of the primitive church , in her first love , that she might shine in beauty and fairness above all other synagogues , not to admit any scandalous person , or open offender into the communion of saints ; until their foule spots were carefully washt off , and taken away by the tears of repentance . the bread of the children was not given unto dogs ; neither , by an equall bounty , to the godly and the wicked , was there an equal encouragement to godlinesse and iniquity , but a separation was made between the sick and the whole ; and this separation had no other intent , but edification ; even an edification of the spirir , by the destruction of the flesh : so that men could find no fault with the dispensers of this power , having nothing to complain of , but that their lives thereby were sought to be amended , and their soules to be saved . i confesse , that was a separation of a higher nature , the power of the keyes being added , they were delivered up to sathan , shut out of heaven ; herein it is not so , but this serves to the same end , and is done only in cases of like fact . the cause was weighty , for which the gates of heaven , were to be locked ; great , in the thing done ; or great , in the wilfulness of the doer ; and this not without reason : for the doom was heavy , and fit for the back of a strong and mighty evil : it was a short damnation , a temporall hell , a shutting out of heaven upon earth , yea , heaven in heaven , even the joyes , and comforts of the spirit of consolation . neither could it be but an excellent remedy , for , besides that it was gods institution , the remedy was fitted to the disease : a degree of presumption , was encountered with a degree of despaire ; the scorpion was made a medicine , against the sting of the scorpion ; sathan was set on work , to take him down by terror unto salvation ; whom before he animated and puffed up to destruction ; he , that said at first , sin boldly , for ye shall not dye at all ; now he changeth his voyce , and saith , thy sin is greater then can be forgiven thee . but the wisdom of dispensation suffered this roring lion no longer to terrifie , but ●●til his terror did mollifie : he aimed indeed at despaire and destruction ; but the church aimed at humiliation , and conversion , yea , at consolation and salvation . and indeed humiliation for sin , is the only way to conversion from sin ; conversion from sin , the only way to the consolations of tht spirit ; and the comfortable spirit is both the guide and the way to life eternal : therefore , when the man is humbled , sathan is casheired ; the horseleech is taken away , when he hath sufficiently abated the vicious and superfluous blood . thus were men healed , by wounding ; exalted by humbling : o admirable use and command of sathan ! he is an enemy to god , and yet doth him ●●●ice ; he is an adversary to man , and yet helps him . a strange thing , that sathan should help the incestuous corinthian , to the destruction of his flesh , his concupiscense , and the edification of his soul . a strange thing that sathan should teach hymeneus and alexander not to blaspheme : he is the author of blasphemies , and yet he teacheth not to blaspheme . but is sathan contrary to himself , and is his kingdom divided in it self ? no surely : but one that is stronger then he both in wisdom and power , manageth both his craft and malice , to ends , which himself intendeth not . the divel is one and the same still , even purely malicious ; but god suffers him to go on in his temptations , just so farre as temptation is profitable , and no further : therefore while sathan is driving the offender to despaire , god stops his course , when the sinner is come to due humiliation : and then , as it was with christ in the wilderness , so is it with the humbled sinner , sathan is dismissed , and the angels come an● minister unto him . this was the nature , manner , and end of publike excommunication : private hath relation to it ; both touching canse and end . first , publike had respect to the cause ; that it was to be used , only in case of scandalous , open , and notorious impiety : so hath the private ; we do not break off society with any for weaknesses , and sins of infirmity . secondly , that did only aime at their amendment , conversion , and salvation : so doth this ; we desire only to have them look into themselves , where the fault lyes , and seek to amend their course : and certainly nothing will sooner make the adulteress or drunkard bethink themselves , then when they see , all that are honest and sober , even their neighbours and old associates , shun their company and despise them , as if they were not worthy of humane society : and if they have the least desire to be reputed honest and sober again , and admitted their familiar converse , ( without which , they are , as it were , banished into exile ) they will do what possibly lyes in them to redeem their credit , and merit their good opinion , by a more sober , honest , and holy demeanour : the disparity lyeth only in the power and severity of the agents ; we cannot , we dot not , we desire not to deliver them up to sathan ; but heartily pray that they may be delivered from him , and all evill . §. 25. secondly , that we may not be infected by them , nor partake of their sins . it is a true proverb , evil company corrupts good manners : and he that will not evill do , must keep from all that longs thereto . to be safe from evil works , is to avoid the occasions ; especially , he that will keep himself from iniquity , and have no fellowship with the unfruitful works of darkness , must have no fellowship with wicked persons , the workers of darknesse : ioseph thought no weapon comparable , for the beating off his mistresses assaults , to running away . the first thing that god did , after he created heaven and earth , was , to separate light from darknesse ; probably to ●hew , that the good should first of all separate from the evill , if they meane not again to become evil . it is not more hard to find vertue in evil company , then to misse vice . they were mingled among the heathen ( saith the psalmist ) and what followes ? they learned their works , ps. 106. 35. peter had never denyed and forsworn his master if he had not been in company with christ's enemies : but then how soon was he changed ? now , saith one , if such a ce●ar fell , how shall i stand ? i will not therefore hazard the fraile potsheard ( my fleth ) upon the rock of evil company for any thing . david had never dissembled , if he had not been among the philistins : which made him after ( that he might wisely shun that occasion ) say , depart from m● all y● workers of iniquity , for i will keep the comman lements of my god , psal. 119. 115. intimating , that he could not otherwise : nay , how many thousands have confest at the gallowes , i had never come to this but for evil company , which drew me to these courses ? yea , the truth is , we can not come amongst these vipers , and not be stung by them ; for even to hear them speak , will make us either angry , or guilty ; and not to be imtempe●ate with them for company , is a great discourtesie , if not a quarrel . many a man had been good , that is not , if he had but kept good company . there is a pliable disposition in all men naturally to evill ; we follow it , as iron doth the loadstone , by a natural and hidden propensity : our corrupt nature is like fire , which , if there be any infection in the room , drawes it streight to it self : or like jet , which omits all precious objects , and attracts nothing but straws and dust : or , if a man hath both good and bad in his nature , either of them will fortifie , as they meet with their like ; or decline as they find a contrary : as sampson did in his strength , who , at first being hard enough for all the princes of the philistins , at last , by keeping dalilah company , they set a boy to lead him . yea , suppose a man stands indifferent ; his company , whether good or evil , will work him into a new nature ; and by continuance , he shall grow up to the same height with them , as the hop groweth to the end of the pole , be it never so high , and he himself shall do the like to others ; as one peece of iron , being rub'd with the loadstone , will draw another peece , even as if it were the loadstone it self . a good man in ill company is like a precious pearl , fallen into the mud ; which the longer it lies , the deeper still it sinks into it : for , if the force of custome , simple and separate be great ; the force of custome , copulate , and conjoyned , and collegiate , is far greater ; for their example teacheth , company comforteth , emulation quickneth , glory raiseth : so as in such places the force of custome , is in her exaltation : which made the mother of alexander , the twenty sixth emperor of rome , fo careful of her sons education , that she kept continually a guard of men to take heed , that no vicious persons came unto him , to corrupt him in ev●l . it was a good conceit of themistocles , and not triviall , when he set up a bill of an house , which he had to let , that he added , aye , and there be good neighbours too : for it ●hall go hard , but neighbourhood will somewhat mould the whole family into better or worse , as themselves are . the sore eye , we know , in●ecteth the so●ne : and they that sleep with dogs shall swarm with fleacs : yea , a mans posterity after him , shall gain , or loose by the bargain . it were happy , 〈◊〉 the injury of a wicked man could be consined to his own bosome ; that he 〈…〉 fare the worse for his sins ; that it were but self do , self have : but as his lewdness , like some odious ●ent , is diffused through the whole room , or place where he is , and reacheth to the times , upon which he is unhappily faln : so after generations are the worse by meanes of him . an ill president , is like goodwin sands , which not only swallowed up his patrimony , but still continues a dangerous place , where too many have miscarried ▪ he is a very mean● person , that drawes not some clyents after him : even thewdas and iudas had their four hundreds to accompany them . one man may kindle such a fire , as thousands are not able to quench : one plague sore may infect a whole nation : and all the venome of sin is not spent in the act . sin among men , like the murrain in cattel , or scab among sheep , is of a catching and infectious quality : and like the plague or l●prosie , will run along from one to another : our corrupt nature is like tinder , which is kindled with the least sparke : wherefore it behoves us to avoid all provoking objects : as a man that hath gunpowder in his house , keeps it ●afe from fire : and well were it for us , if lewd ones were forced to cry , as the leper in israel , i am unclean , i am un●lean . every thing labours to make the thing it meets with , like it self ; fire , converts all to fire ; aire , exiccates and drawes to it self ; water , moistens and resolveth what it meetes witha● ; earth , changeth all that we commit to it , to her own nature . every man will be busie in dispending that quality which is pr●dominant in him : we can converse with nothing , but will work upon us , and by the unperceived stealth of time , assimilate us to it self : one rotten aple will infect a whole floor : one putrid grape corrupts the whole sound cluster . the choice therefore of a mans company , is one of the most weighty actions of our lives ; for our future well or ill being , depends on that election : if we choose ill , every day inclines us to worse , we have a perpetual weight hanging on us , that is ever sinking us down to vice . antisthenes wondred at those which were curious in buying but an earthen dish , to see that it had no cracks , nor inconveniences , and yet would be careless in the choice of friends , and take them with the flawes of vice . what was the reason ( think we ) that our saviour would not suffer his weak disciple , in the gospel , to go and bury his dead father ? luk. 9. 60. it was not any aversenesse to civil , much lesse filial respect and duty to parents ; yea , he preferred mercy before sacrifice ; but he well knew , that when he once met with his carnal friends at the funeral , they would pervert him again , and quickly flout him out of his new masters service , and that the gospel should soon loose a preacher of him . the reason why the raven returned not into noahs arke , as the dove did , is given by some , because it met with a dead carkase by the way . a wise man will be wary , not only to shun sin in the action , but in the very occasion . how many , that meant not to sin , are won only by the opportunity ? for occasion and our nature are like two inordinate lovers , they seldom meet ▪ but they sin together , and every act of sin , tyes a new knot : if we keep them asunder , the harm is prevented : and it is easier to deny a guest at first , then to turn him out , having stayed a while : it is easier to keep fire from flax , then to quench it after it is on fire : a man may spit out a spark , but when once kindled , there is hardly any quenching of it . why do we pray , deliver us from evil , but that we imply , besides all other mischiefes , that there is an infectious power in it , to make us evil ? let us therefore do what we pray , and pray that we may do it : yea , o lord , free us both from speech and sight of these bauds and panders of vice , so far as is possible ; if not , at least from joyning in league , or dwelling in house with , or having dependency on such . o how many are there , that , like the pine-tree , with their very shadow , hinder all other plants from growing under them : or , like the great mountain radish , which , if it bee planted neer the vine , causeth it to starve and wither away ? alass ! it is nothing to be godly in abraham's house : but for a man to dwell in the tents of kedar , or to live in the court of sardanapalus ; and yet to keep himself upright , is a matter of great difficulty , especially , for him that is not well rooted by time and experience . a sore new skind will fret off again , with the least rubbing ; yea , the very sight of evill is dangerous , to such an one ; lusting , for the most part , followes looking ; as wee see in eve , gen. 3. 6. and david 2 sam. 11. 2 , 3. which makes salomon speaking of a strange woman , advise us to keep far from her , and not once come neer the door of her house , prov. 5. 8. it is a hard matter for that soul , not to fall into those vices , unto which the eyes and the eares are enured , not out of love , but custome , we fall into some offences . we read that persina , that ethiopian queen , in heliodorus , by seeing a faire picture of perseus and andromeda , was brought to ●ed of a faire white child ; whereas pope nicholas the third's concubine , by seeing of a beare , was brought to bed of a monster . i am sure this is true in the morall of it ; which should make us equally love good company , and hate evil . i know there be in every place whole troops of evil persons ; and where there are many pots boyling , there cannot but be much scum : so that a man shall find it , either impossible , or hard , never to be amongst them , or shift off their solicitations . wherefore if at any time ( as no flie is more importunate ) they ●hrust themselves into thy conversation , doe as those which must necessarily passe by a carrion in the way ; hold thy breath , be alone in a multitude , abhor to participate with them in their vices , and hasten to be out of their aire , as p●ter did out of the high priests hall , so soon as christ looked upon him : and if they yet follow thee , turn back to them , with the angels ●arewel , increpet 〈◊〉 dominus . and lastly , if by chance , with peter , thou hast taken the least soyl , or infection from these poysoned and pitchy links , be sure to scrape or brush it off thy soul again , by prayer , examination , and humiliation : as they that come out of infected houses , aire , or wash their garments , for the more safety , thus did peter , not without cause , not without benefit and commodity . §. 26. it is true , they will perswade us ; that instead of being infected , we may gain by their company ; and tell us , that true crystal may touch the toade without being poysoned ; that the diamond will lye in the fire , witho●t being consumed ; that fish may live in salt waters , and yet retain a fresh tast ; that though rust will fret into the hardest steel , yet it doth not eate into the eme●al● ; that though the load-stone draweth iron after it , yet it cannot stir gold , nor the jet steel , though it doth straw ; that though the sun hardens clay ▪ yet it so tens wax ; that if a ship hath a sure a●c●or , it may lye safe anywhere ▪ neither is it absolutely unlawfull for us to keep them company , seeing christ kept company with publicans and sinners of all sorts . answ. here are good words , but no security ; which therefore an experi●nced man gives the hearing of , but stands ( the while ) upon his own guard . no charity binds us to a trust of those whom we have found faithl●sse . credu●ity upon weak grounds , after palpable disappointments , is the daughter of fol● . he that hath once broken his faith , will not easily be t●usted . i know physitians may converse with leprous pe●sons , uninfected ; but then they must have stronger antidotes , then their natures give them , or else themselves shall stand in the same need , and of physitians become patients , and need physick : ●o that may be lawfull , in a sage and stayed person , which is unfit for an ungovern'd eye once to looke upon . we read , gen. 19. 17. that lot and his wife , were forbidden to look back at the destruction of so●om ; when to abraham it was left at large , and without restraint , he being a man of better ru●ed affections . again . i know the devil cannot hurt me , so long as god is with me : as the best load-stone cannot draw iron unto it , if the diamond be by : yea , the very fear of god , and thought that he looketh on , as one spake of grave cato , will keep a man from yeilding to their temptations , as it did ioseph , touching his mistrisses allurements : and that faith , as it is no coward , so it is ever victorious : what then ? though faith be confident , yet it is not impudent ; it knowes a guard of angels will keep us in all our wayes , but not in our wandrings : though it may be lawful to come among them , yet wisdom forbears some lawful things , because they may be occasions of things unlawful . he that abstaines from nothing that is l●wful , will soon be brought to ●lo that which is unlawful . the note which comes too neer in the ma●gent , will skip into the text , at the next impression . he that will go as ne●r the ditch as he can , will at some time or other fall in . he that will do all that he may , will sometimes do what he ought not . it is hard for the b●st man to say ●how far he will be tempted . if a man will put himself among philistins , hee cannot promise to come forth innocent ; or if he do , that soul which lives among thornes , shall hardly thrive in grace . how many have fallen into a fa●hion of swearing , scoffing , drinking , out of the usual practise of others : as ●hose that live in an ill ayre , are infected with disea●es ? a man may passe ●hrough ethiopia unchanged , but he cannot dwell there , and not be di●colou●ed . when once a man gives himself over to be the companion of vice , in the ●nd he becomes the very slave of vice . the oxe being tyed to the figg-tree , ●ooseth his strength . many strokes overthrow the strongest oke . many drops of raine , though never so soft , pierce the hardest marble , yea , even the slint ●one . and let graces be never so well fixt in a mans heart , yet ●e may ●oon ●ave them consumed and wasted this way , if he take not heed : as s●ow and ice ●annot be so hard congealed , but they will melt , if they come to the fire . and ●ttle do our peremptory resolvers in this case know , or confide , 〈◊〉 the insi●●●ative power of evil , or the treachery of t●●ir own hearts , in receiving it , or 〈◊〉 importunity of wicked deceivers , in ob●uding it : they are the worse 〈…〉 an egg covered with salt ( as philosophers teach ) hath the meate of it deleli consumed , whilst the shell is whole . and we reade of many towns , which hav●● in time been undermined , even with the most impotent and weake creatures● as one in spaine , with con●yes ; in thessalia with moles ; in france wit● frogs ; in africa with flies . many an one receives poyson , and knowes not when he took it . many breat● in this world , like men sleeping in a boate , are carried down the stream , even 〈◊〉 ●their 〈◊〉 , without waking , to think where they are . no man proves extreamly evil on the sudden : through many insensible d●●clinations do we fall from vertue . sathan's agents are still scattering his 〈◊〉 darts , among the army of israel ; and when they light upon wood , they kindle ; when upon fl●x , they flam● ; when upon gunpowder , they blow up all they therefore that lov● such intricate and perplexed walkes , had need of ●ron shoes . t●ue it is , that christ conve●sed and kept company with publicans and sinners ( as the physitian with the sick ) to heale their soules : neither did the● make him worse , but he made them better : but as true it is , that he was with●out the level or temptation ; and so is no gene●al war●nt . i will therefore no● only shun evil , but the means to come to i● ; an● to avoid hurt , i will 〈◊〉 my selt out of ●hot : n●ither will i presume , being but a man , to follow my master in that which he did as god . indeed , many are so presumptuous of their strength , that they think they can come in any company , and yet come of clear : but he which comes to save one drowning , must be stronger then the other , or else he will be drowned himself . pliny reports , that a family neare rome would go upon live coles withou● being burnt : had it hereupon been necessary for others to put the same in practise ? no , neither is it necessary for us to do that herein which our saviour did our min●s have not that ballast in them , which his ●ad , and so are sooner endangered , by the floods of wickedness . secondly , wher●as they object : that we may gaine by their company : i confesse it possible , for even t●e most venomous and ●a●nous things that are ▪ have their commodi●es , as well as their annoyances : and the cocke by scraping in a dungnill , did once find a jewel : virgil from enniu's dunge did gold extract : and apoth●caries of vipe s flesh can make an an●idote against poyson : an harlots tace may suggest 〈◊〉 : and a s●●ul sureset may prove an antidore for sin : yea , as external cold kindles the heate or the stomack : so we find it reco●ded in holy writ , that some , by a spiritual ant p●●ist●●sis , have grown horter in their z●ale , by being encompassed with the outward cold o● wicked and irreligious company : like roses and lillies , which flourish the more for being beset with t●●nes : and violets , which are the sweeter and more od●ri●erous ▪ for being beset with garlick and onie●s ; for as much as they suck and draw all the ill ●avours of the ground unto them . thus it fa●● with lot , who served god better among the beastly sod●●tes , then when he was separated ●●om them . and some others there are no doubt , who , as they owe not this ●● to themselves , so they are more for wonder , then imitation . for 〈…〉 found a guard in the lyons den , shall another thrust himself t●●reinto for ●●elter ? and if peter walkt upon the pavement of the water , did the rest of t●●●●sciples step forth and follow him ? no . ob. but say some . by keeping them company we may winne them , and hap●ily convert their soules . answ. i answer . hope not so much to convert them ; as fear that they will ●ervert thee , for vertue is not so alluring as vice : the one spreads it self , like ●oyson in a vessel ; the other is not half so dispersive . sin , and hagar , are more ●ruitful then vertue and sara● : fal●hood , more successeful then t●uth . the ●ore eye infecteth the sound : the sound will not mend the sore . vinegar will ●ar w●ne ; wine will not mend vinegar , infection is sp●eading and catching : ●ealth is not so . an hund●ed sound pe●sons shall sooner catch the plague , from one infected person ; then he receive his h●alth from them . salomon that wonder of wisdom , might think by joyning in affinity with his neighbour princes , and marrying their daughters , to win those heathens to the kingdom of god : but he was deceived , fo● he could do no good upon them ; they wrought him too much evil . and doth not experience teach us , that the good are sooner perverted by the bad , then the bad converted by the good ? even as a tainted ayre doth more easily infect a sound body , then an wholesome can clear the sick . we reade of certain magnetical , or adamantine rockes , in the iles of moni●le , which draw all ships u●to them , that have any iron pinnes , holding them so fast , that they are not able to sti● : evil society , are such rockes ; holy men , the ships ; naturall and inbred corruption , the iron pinnes : he that will be safe , let him ke●p far enough from such rocks . a good man , joyned in l●ague with one that is wicked ; is like a living man , bound to a dead corps , which will sooner suffocate him , then he revive that : or , like an i sickle , can endure the rough northern wind of persecution well enough , but melteth wi●● the heate of the s●n , swee● allurements of the world , and the flesh . the children of god are , as it were , dead 〈…〉 l●sts ; but if they should tempt god , by a too familiar society with the vicious ; who knowes , but as live coles will kindle dead ones ; so their evil speeches and actions may kindle and enflame them with the love and liking of 〈◊〉 ? indeed , as one said to his suppliant , make me a diviner , and i will make thee rich : so may a good man say to a vicious ; make me angelicall , that is , incapable of being seduced , and i 'le do my best to make thee a convert . §. 27. thirdly . our entirenesse with wicked men ●●osses us , not only in their sins , but oftentimes in their punishments also ; as it fared with the 36. men which were slain before aye , for achan's sake , ioshua 7. where we see the innocencie of so many thousand israchtes was not so prevalent , to expiate his one sin ; as his one sin was , to taint and bring judgment upon all israel . if the stork be taken damagefeceant with the cranes , ●he is enwrapped in the same net , and cannot complain that she is surprised . he that walketh with the wise ( saith salomon ) shall be wise ; but a companion of fools , shall be afflicted , pro. 13. 20. this augustine well observes , speaking of the religious , taken amongst the rest of the gothes , iure amara● vitam sentire , quia ●●cantibus amari esse nolu●runt . and hereupon moses separates israel from ●orah , dathan , and abiram , saying , depart from the tents of these wicked men , and touch nothing of theirs ; least ye perish with them ; num. 16. 26. and doth not god himself say to his people , touching babylon , go out of her , my people , that ye be not partaker of her sins , and that ye receive not of her plagues ? rev. 18. 4. where sin is let in , punishment will not be kept out . yea , if lot had stayed in sodom , he had been destroyed : if his sons would have gone out , they had every man escaped . indeed , we cannot be too far off from such company ; and it were happy if they were kept by themselves ; for so long as the infected person is shut up , his plague doth not spread . and besides the benefit of our safety , wickedness would soon be ashamed of it self , if it were not for the encouragement of companions . solitariness is the fittest antidote for spiritual infection . it were happy for the wicked man , if he would be separated from himself . antisthenes would often say , it was a great oversight , sithence they purged their wheat from darnel , and their warres from cowardly souldiers , that they purged not their common wealth from lewd and wicked people . or if our persons escape scot-free , yet we may suffer in our estates , and be crost in our most weighty designes and determinations , only for joyning in league or friendship with gods enemies . because thou hast joyned thy self with abaziah ( saith eleazar to iehosaphat ) the lord hath broken thy works , and the ships were broken , that they were not able to go to tarshish , 2 chro. 20. 37. but admit they can not infeoffe us , eitheir in their sin or punishment : yet their society will be a shrewd vexation to us . as let a religious man fall into their company , as an honest man may fall into the hands of theeves , they will conspire how to afflict his eyes , with unchast visions ; his ears , with fearful oaths , his unwilling appetite , with drunken healths ; which even a civilized pagan would abhor . we read that clitemachus the wrestler ( though a great company keeper , yet ) if he had heard but one filthy word , would presently depart . how was just lot vexed with the uncleanly conversation of his wicked neighbou●s ? sodom was worse then a jaile to his righteous soule : and report lyes , if our jailes be not much like to sodom , the very dens of mischiefe , the scholes of wickednesse : a malefactor learns more vilany there , then ever he knew before : drunkenness and blasphemy , usurpe the place of mortification and humility . or lastly , if their society be not a vexation to our minds ; at least it will be a great disparagement to our names : every one will conclude , almost infallibly , such as our company is , such is our disposition . the common proverb is , like will to like . and , birds of a feather , will flock together . when iephthah was himself in banishment , there gathered to him idle follows , such as himself , iudges 11. 3. when david was in trouble , and vexed in minde himself , their flockt unto him all those that were in trouble , vexed in mind , or that were in debt , even four hundred of them , to the cave of adullam , 1 sa. 22. 2. yea , our saviour meets no less then ten lepers in one knot . fellowship is that we all naturally affect , though it be in leprosie ; even lepers will flock to their fellows . where shall we find one spiritual leper alone ? drunkards , prophene persons , hereticks , will be sure to consort with their matches . and hereupon the lacedaemonians , when they would certainly be informed , what the disposition and behaviour of any one was , vvould vvisely inquire vvith vvhat persons , they vvere linked in fellowship . and indeed , he that makes himself a companion of all , sells his reputation very cheape : it being as great an indecorum , for a holy christian to be in the company of gracelesse persons , as it is for a reverend divine to sit upon the stage in a publike threator ; or an old man to dance with little children in the streets . base company ( saith one ) kills both our fame , and our soules : it gives us wounds , which will never admit of healing . how many have irrecoverably lost their good names , by keeping company with suspected persons ? and whether the report be true or false , it is no easie thing to disprove a slander , for like an unruly spirit once raised , 't is hard to conjure down again . a mans good name is much easier kept , then recovered . and thus you see , that evil company endangers our soules : or could our soules be free , yet our persons are in danger ; or could our soules and persons both be safe , yet our estates are in jeobardy , or could our souls , bodies and estates be secure , yet our fame would suffer , and our good name lye at the stake . wherefore , &c. §. 28. fourthly . but admit we could keep them company without harm ; yet this inconvenience would ensue , their company would bereave us of much good , which otherwise we should enjoy , being alone ; it faring with the godly wise , as with saint ambrose , who was wont to say , i am never lesse alone , then when i am all alone , for then i can enjoy the presence of my god without interruption . they are able to say , as dubartus , and ( before him ) scipio , i have never better company , then when i have no company , for then can i freely entertain my own thoughts , and converse with all the learned , which have been in former ages . antisthenes being asked what fruit he had reaped of all his study ? made answer , i have learned by it , both to live , and walk with my selfe . and alphonsus king of arragon being demanded , what company he liked best ? replyed , bookes , for these ( saith he ) without feare , or flattery , or any reward , tell me faithfully all that i desire to know . cicero was , and i am of his mind , and though i be no hermit , to sit away my daies in a dull cell , yet will i choose , rather to have no companion then a bad one . when cato utican , in vacation times , and at his best leasure , went to recreate himself in the country , he used to cary with him the best philosophers , and choisest bookes . algerius an italian martyr said , he had rather be in prison with cato , then with caesar in the senate house : so was it more comfortable , to be with philpot in his cole-house , then with bonner in the palace : boner's conscience made his palace a cole-house , and a dungeon ; whiles philpot's made the cole-house a palace . the state of grace is heaven upon earth ; and he that knows the sweetness of gods presence , will deem it more tollerable to be ever alone , then never able to be so . when i read of hiero the tyrant of syracusa , and other such , that gave over their kingdoms , to live a solitary life , i somewhat wonder : i should not , to hear of a religious and christian king that did so . it is impossible for the natural man to be so merry , in company ; as the believer alone ; yea , saith s. augustine , the teares of those that pray , are sweeter then the joy s of the theater . indeed , a witty j●st may make a man laugh more , and lowder : b●t he who hath an inheritance fallen to him , feeles a more solid joy within : so he that enjoyes his saviour , and hath the a●●ir●ance of heaven , is truly merry at the heart , and keepes hilary ●earme all his life . and indeed , nothing in the world is worth envie , besides the condition of a true ch●istian . but to what end doe i tell a blind man , how glorious and bright a creature the sun is ? or a poor man , what summes of money are in the kin●s exchequers ? to so many as are unrenewed i speake in parabl●s , revel. 2. 17. yea , this seemes to them a paradox , that the people of god should be a merry people : for contrariwise , they dream of nothing but solitarin●●●● , and melancholly : as the common people thought tulli to be most idle , when he stadied most : or as the husbandman in aesope objected idlenesse to the poe● : b●t as he replyed , i am never so idle as in thy company , so may the religious , we are ever so solitary , never so melancholly ; as when in society with you that are vicious . this was david's case , which maketh him cry out , wo is me , that i must remain in meseck , and dwell in the tents of kedar : he found it a heavy yoke to be yoked with irreligious companions . and a double reason may be given of it , though we fear not to saffer either in our persons , goods , or good names ( as before you have it . ) for fi●st , the soule that lives among thornes , shall hardly thrive , they are such backbva●●es to a godly life , that they will do what they can , to hinder our goodness to heaven , and the goodness of heaven to us ; they will wither all our good pa●●s and qualities which are in us ; like an evil north-wind , they blow upon the buds of our graces , and nip them . 2. secondly , it would make a mans heart to bleed , to hear and consider , how swearing , blaspheming , cursed speaking , railing , slandering , quarrelling , contending , jesting , mocking , scoffing , flattering , lying , dissembling , vain , corrupt , and filthy scolding , scurrilous , loose and idle talking , doth overflow with them in all places : so that such as fear god , had better be anywhere then in the company of most men . now i were mad if i should so affect company , as to live voluntarily where vexations shall daily salute me . indeed , a man is not rightly said to live , untill he hath abandoned wicked society . similis having lived seven yeers apart from the world , after a long time spent in a military life , he left this epitaph behind him , here lies old similis , yet one that lived but seeven yeers , this made frederick the third , elector palatine , when some such friends of his desired his company , to answer , i have lived enough to you ; let me now live to my self , and with my lord christ , yea , saint augustine , ten dayes before he dyed , desired none might come to him , that so , in that time , he might the better fit himself for god . and indeed that soule can never enjoy god , that is not sometimes retired . o that we could , in any reasonable time ; give a stop to our madding and ●traying fancies : that we could , after so long time spent in the lusts of the flesh , and pride of life , bring home our cogitations and intentions unto our selves , ●nake off these violent hold-fasts , bid our companions farewel , which have too ●ong engaged our soules , and estranged us from our selves . but when we are so we●ded , combined , and glewed to the world , it is no easie matter to make a safe retreat : it is a fleaing to some to be sundred ; thereby you pal away some 〈◊〉 of themselves . in this case , what we cannot do all at once , let us gain upon our selves by degrees ; go back step by step ; first , block up one passage , then another . will you know what course demostheness took in this case ? he , to the end that his 〈◊〉 and nearest friends might not ( by carying him abroad , according to their custome ) withdraw him from his study and books , caused the hair of his head to 〈…〉 ; and after took an order , that they should not peep out , 〈◊〉 he had shook off his consorts , by continually making them loose their 〈◊〉 . it were happy for our young stu●●ents , if they would a little imitate him ; if they were not overmuch affected and addicted to company keeping ; if they would but consider , that friends are the thieves of time , the most precious jewel they can part withall . §. 29. but here it will be objected . that we are melancholly persons , strayers from the drove of mankind , and whereas nature hath made us sociable creatures , in making us men , religion hath altered to a crazied disposition , whereby we are mispleasing to all , as all to us . to this is answered . suppose it were true ( but i shall in place more convenient prove , that the religious only enjoy true mirth , and that worldly mirth is more talked of then felt , spiritual joy more felt then talk'd of , though i may appeale to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come ) yet they think it is better being a good christian , then a good fellow ; and hold it far better , in good sadnesse to be saved with a few , as noa● was in the a●ke , then in good fellowship , with the multitude , to be drowned in sin , and damned for company . we are content ( saith one ) to passe , through somewhat more unsociably , into happiness ; it suffi●●●th we shall meet with good company , at our journeys end , in the kingdom of heaven , even an innumerable company of saints and angels . the men of the world practise , what once a jester spake , who , when a great lord asked him , whether he would go to heaven or hell ? answered , to hell , for there ( quoth he ) i shall be sure to meet your lordship , and the greatest part of mine acquaintance . but it is not so with the true christian : he little loves christ , that will not follow him without company : and his zeale is cold to heaven , whom the example of numbers can turn another way . wherefore let us say , as much as peter said ; and do more , then peter did ; though all men shoul● forsake thee , yet will i not leave thee , o saviour : neither magnitude of princes , nor multitude of people , shall prevail with me . but the world wrongs religion , when they accuse it to be an enemy to good-fellowship : for she hath not a follower , which doth not say with david , psa. 119. 63. i am a companion to all them that feare thee , and keep thy precepts for the godly mans chief delight is in the saints , and such as excell in vertue psa. 16. 3. yea , and their fellowship is so good , profitable , and delectable , tha● as synesius was of opinion , that king hieron got more by simonides acquaintance , then siminides did by his ; and as we read that pharaoh , saul , and nebuchadnezzar were more pleasured by ioseph , david , and daniel , then daniel , david , and ioseph were by them : so i perswade my self , great persons would find themselves more then requited , if they would vouchsafe the company of some poor saints : for a wise and holy christian ( like his lord and master ) wheresoever he goes , makes better cheare then he finds , in an happy exchange of spiritual repast for bodily . yea , as plato accounted it one of the four great privilidges , for which he was especially bound to nature , that he lived in the time of socrates : so they should think it none of the least favours , for which they were bound to blesse god , that they enjoyed so religious and holy society . it is true indeed , there is supposed good fellowship , to which religion is an enemy ; because it is an enemy to this holy fellowship of the saints : and good reason , the one are to the other , as wolves are to the lambs : now is it any marvail if the lambs care not greatly for the company of the wolves ? the lambe would not willingly be alone ; yet it is far bette● when solitary , then in a wolvish society . generons minds will associate with their matches and equals , or none : as david being a king , when he was expulsed his own country , resorts to none but kings : for first he goeth to achis , king of gath ; then to the king of moab , 1 sam. 21. 10. and 1 sam. 22. 3. neither are our ding-thirsts , who lavish out their estates , and throw the house out at windowes ( as we use to say ) good fellowes , though they call themselves so : for good fellowes and evil men are incompatible ; ike simeon and levi , sworn brothers , but brethren in evill ; which is too evil a brotherhood , for an honest man to make one in , or ( indeed ) a wise man : for is not hee a fool , that will sell heaven for company , as a great many true drunkards doe ? for my own part , if i have good company , i will cherish them as lot did his angels , which were sent for guardians : if i have any bad , i will studie to loose them , least by keeping them , i loose my self in the end . §. 30. fiftly . another reason why we should separate our selves from their society is , that according to the apostles rule , so far as is possible , we may have peace with all men , which is no way obtainable , but by a separation . a wicked man ( saith salomon ) is abomination to the just : and he that is upright in his way , is abomination to the wicked , prov. 29 27. if so , either no communion , or no peace . believers , and such as are enemies to the crosse of christ , can never be reconciled , at least in heart . what communion can righteousness have with unrighteousness ? you may as well tye a sure knot between a cobweb and a cable as a true and fast love-knot , between the child of god and a wicked man . these two yoked together , agree like the harp and the harrow : they are as suitable , as a wooden legg , and a thigh of flesh : which makes the apostle rom. 12. 18. ●n enjoyning us to have peace with all men , to add , if it be possible : and in another place to say , be not unequally yoked with infidels , for as we should not be yoked with infidels ; so we should not be yoked with common drunkards , and swearers , nor with atheists , which are no better then infidels ; for that also is to be unequally yoked , unless we be atheists too . as the iews might not consort with the canaanites : so we may not consort with them , which are like canaanites . wise salomon chargeth us from god , that wee should not keep company with gluttons and drunkards , proverbs 23. 20. and the apostle enjoyneth us , not to have any fellowship , nor so much as eat with a runkar● , 1 cor. 5. 11. and that we should have no fellowship with these unfruitful works of darknesse , or , if unwittingly and unwillingly we be thrust into any such society , we must not imitate , but reprove them , ephesians 5. 11. and wee professe our selves the servants of god : new they are bad servants , who will keep company with their masters enemies , especially , after he hath streightly charged them to the contrary . alasse ! what should we do in the presence of base persons , when even our seber ignorance , in ill courses , is more then di●teemed of the world ? yea , when it is not enough for them to be bad themselves , except they 〈◊〉 at the good ? when if there be one in a company , that abhors impious language , they will blaspheme on purpose to vex him ? when they will think themselves slighted , if they be not sent away drunk ? when to depart sober , is 〈◊〉 incivility ? and we cannot talk idly enough , nor do lewdly enough , to bear the● company ; we can neither say as they say , no● be silent when we see and hear 〈◊〉 ba●eness . as whom would it not stir , to hear oaths 〈◊〉 for number , with words ; scoffs , with oaths ; vain speeches , with both ? we love neither to bite , nor fawn 〈◊〉 we can not forbear to speak the naked truth ; which i● we do , will breed a quarrel . as for instance ; one j●sts 〈◊〉 with his maker ; another , makes himself sport with sc●ip●ure ; a third , sils his mouth with oaths of sound ; a fourth , 〈◊〉 at the religious ; one , speaks vi●lany ; another , laughs at it ; a third , de●ends it ; one , makes hims●l● a swine , another , a divell , now who , that is not all earth , can endu●e it ? yea , who , having grace , can hear such wickednesse , and ●eeleth not some sp●rk of holy in●ignation arise in him , while he thinks of it ? o who having no● lost his spiritual 〈◊〉 , can endure the ●avour of such noysome and ●●●king breath , as their rotten lungs send ●orth . well born children a●e touched to the quick , with the injuries of 〈◊〉 parents : and not thus to be moved , is to confess our s●lves bastards . indeed , men of steel stomacks can digest any discou●s● , though never so cours● ; but the g●acious know , that as they must render an ●c●ount for every idle wo●● , so likewise for their idle silence ; for in this case not to reprove them either by word , or gest●re , is to do the same things in judgment and conscience , which the other doth act●ally . every evil we see doth either v●x , or infect us . the very sight of sin makes a man either sad , or guilty : if we see it , and be not sorrowful , we are sinful . if lot had not been vexed with the beastly so●omites , god had been vexed with him : yea , in such a case not to be very angry , is to make god very angry . ely heard of his sons impiety , no doubt with grief enough , but not with anger enough ; therefore he is punished with hearing of their destruction , that was too remisse in hearing of their transgression . it is easie to be guilty of anothers wickednesse , even our very permission appropriates crimes to us : we need no more guiltine●s of any sin , then our willing tolleration . all sins which we give allowance to , being committed , or not hind●●●d by us , if we may , are ours , as if we committed them : fu●rt , commanders ; 2. abbettors ; 3. counsellors ; 4. consenters ; 5. commenders ; 6. connivers ; 7. concealers ; 8. not hinderers ; each of these will be found guilty before gods t●●bunal . what saith the prophet to king ichosaphat , wouldst thou help the wicked , and not only so , but wouldst thou love them that ha●e the lord ? therefore for this thing the wrath of the lord is upon thee , 2 chron. 19. 2. we need do no more to bring the wrath of god upon us , then even to love and favour these which hate him . how much better then to oppose thy friend by rep●●ving him , then that god should reprove thee for being at one with him . but this is no friendly part : yes , the scripture affirms , that not to tell one● brother plainly of his fault , at least , if there be pr●bability of doing good , is to hate him in his heart , levit. 19. 17. and philosophy tels us , that is truly perfect love , which , to profit and do good , f●areth not to hurt or offend ; that admonitions and corrections are the chiefest offices of friendship . diogenes when they called him dog , for his sharp kind of rebuking , would answer , that other dogs used to bite their 〈◊〉 , but he his friends , for their greater good . and s●ipio , the elder , when his f●iends , for so doing , turned his enemies , was able to ●ay , i have given mine enemies as much cause to l●ve me , as my friends . ph●cion when a friend of his would have cast himself away , would not suffer him , saying , i was made thy friend for this purpose : and to king antipater , thou canst not have me both for thy friend and flatter . indeed , a flattering friend is a bitter enemy , yea ( as one swee●ly ) no enemy can be so mortal , as these officious clyents , whose flattery sothes a ma● up in wickedness ! for they are traytors to the soul , and by a pleasing violence kill the best part eternally . whence euripides exhorts men to get such friends , as would not spare to disple●se them , saying , friends are like wines , those that being new are hard and harsh , prove best ; the most pleasing , are least lasting : and indeed , he that loves not such a friend , hates himself . a wise man will say to his friend , love heartily , and then speak what thou wilt . and for a man not to chide his f●iend , least he should offend him , is as if ( when he were ready to be drowned ) he should fear to catch him by the hair of the head , lest he should loose a few of them . wherefore either let them abide thee no f●iend to their faults , or no friend to themselves . and what if admonition and reproof be as unwelcome to thy friend , as water into a ship ? what if it sound no better to him , then musick out of tune ; or tast no sweeter , then bitt●r pils , which sick men take with an unwilling willingnesse ? wilt thou neglect the office of a friend , to avoid the suspition of an enemy ? indeed , if thou meet with a contentious fool , thou shalt do wisely , in not answering whatsoever he objects : for it is more policy and discretion to gain a f●i●nd without trouble , then a foe with it : and our saviour saith , give ye not that which is holy to dogs , neither cast ye your pearl before swine ; least they tread them under their feet , and turning again all to rent you , matth. 7. 6. again , as in gods and their own behalf we are bound to reprove them : so in our neighbours also , to whom , in this case , we owe a duty : for , admit we are in company when , and where our brothers good name is taken away by false report ; it is our duty to defend the truth , in his behalf : we must neither backbite others , nor be willing to give eare unto backbiters of others . it was an honest speech of one ; as i will be my present friends self , so i 'le be my absent friends deputy , to say for him what he would , and cannot speak for himself . but thou wilt ask me . what need men trouble themselves with that which so little concerns them ? my answer shall be such another question . what needed moses to have afflicted himself with the afflictions of others , that he might work their deliverance , when himself was at ease and pleasure in the court of pharaoh ? what needed ionathan have purchased his fathers displeasure , and brought his own life in jeopardy , that he might justifie david in his uprightness , and save his life ? what needed calvin , in the yeer 1556 , when perin had conspired against the estate of geneva , have run into the midst of their naked swords , to appease the tumult ? what needs the hand cast it self betwixt a blow and the head , though it be cut off by this mean ? what needs the eye serve more to the use of the other members , in being watchfull rightly to direct th●m , then for it self ? a good heart cannot abide to be happy alone ; which is a religious answer , to a reasonable question unreasonably moved . yea , admit it were not a duty for one member to seek the good of another , or of the whole , and that god had not enjoyned us so to do : i am sure it is a pardonable fault , to do lesse good to our selves , that we may do more good to , and for others . but suppose we offend them not this way ; yet we shall another , if we keep them company . the naturall man conceits of himself , far beyond what another esteems him : and in ●ase he finds he is undervalued , will flye in your face , and perhaps do you more mischief , then can easily be repaired : as that was done in one quarter of an hour by our first parents , which tended to the ruin of them , and all mankind . it is usual with drunkards to kisse when they meet , and kill when they part . d●unken alexander killed clytus , for whom sober alexander would have killed himself . the danes and norwayes once purposing for england , fell drunk on shipboard , and so slasht one another , that there was an end of their voyage . out of their gallant disposition , you shall have one kill another , upon the interpretation of a word ; a manifest confession , that their life is not much worth , sith they will sell it so good cheap : yea , there are not wanting of them that resemble fimbria of rome , who meeting a citizen that he hated , gave him a deadly thrust into the body with his sword , and the next day entred an action against him , that he had received but part of his blad into his body and not all , as he meant it . yea , perhaps they may make you to do that which you never dreamt of : like herod , who cut off iohn baptist's head , only to answer the expectation of the standers by , matth. 14. 9. as for flattery it never wants welcome , while self-love , is at home : but the plain dealing man cannot live among these vipers , and not be stung by them : yea , he lives most in trouble , that most seeks to have peace with them by a familiarity . well then , if they are so offensive to the stomack of our company , that they will not let us be at peace ; our best way will be to spew them out , to deal with our old vicious con●orts , as the fox in the fable did by his flees : who wading backward into the water , by degre●s , drew them all into a lock of wooll , which he ●ad in his mouth , and then left it swimming ; even leave them , without taking leave of ●hem ; or if you like not to tear friendship asunder upon the sudden , you may unsow it by little and little . he that would not continue a friend , may 〈◊〉 neglect him , and have his aym . §. 31. o● . but i hear none boast so much of peace , as the ungodly ; nor none 〈◊〉 with contention , as the religious . 〈◊〉 . b●ast of it they may , but it is apparent that the way of peace they have not so much as known : indeed , they have some kind of agreement among 〈…〉 so have serpents , and beares , and wolves : it is a rare thi●g , to see one wolf devour , or fight with another : yea , they have made a covenant with death , and are at agreement with hell , isai. 28. 15. and yet : as ther● is no peace to the wicked , isa. 57. 21. so there is no peace among the 〈◊〉 , fo● every combination in evil , is rebellion , and not peace ; rather a conspira●y , 〈◊〉 a concord ; like the agreement of absalom and a●hitophel , 〈…〉 against david ; or of herod and pilate , conspiring against apostles , plotting against paul , so meeting in malice to do 〈…〉 dissention is better then such a wicke● peace . neither can any wonder , that wicked men do so conspire in evil , that there is such 〈◊〉 in the broachers & abbettors of it ; if he but take notice of those 〈◊〉 , which b●ing many in substance , were yet one in name , action , habitation , even a wh●le legion in one man , mark , 5. 9. all the praise of concord is in the 〈◊〉 ; if that be holy , the consent is angelicall ; if sinfull , develish ; true 〈…〉 with god , war with our lusts , rom. 5. 1. and 7. 22. 23. 〈◊〉 with 〈◊〉 , war with vice : whereas they have peace and are at league with 〈…〉 but are at war wit● g●d , and good men all at once : but a just war is a 〈…〉 better , then such an ill conditioned peace ; yea , it no way deserves t●e name of peace , except we be at enmity with the serpent , at unity 〈…〉 so to be at peace with men , as that we do not war with god and his graces : peace must be followed with holinesse , heb ▪ 12. 14 wherefore 〈◊〉 joyneth ●aith , peace , and truth together , zach. 8. 16. and st. paul , peace and righteousness , peace and edification , peace and joy in the holy ghost , rom. 14. 17. 19. 20. &c. thus the scripture sets us our bounds for peace , which we may not passe ; and shews that ungodly men are not guilty o● this grace ; that they do but talk of peace , not practise it . but suppose we could enjoy peace in their company ; ye● we can never expect to have 〈◊〉 loves : for d●unkards only love drunkards , and one wicked man another ; but care not a rush for any that are good : being like phalaris the tyrant , who would never grant any request , except it were to a dissolute woman , but such he never denied . likeness we know is the cause of love , and lov● the cause of likeness ; whereas the believer and the unbeliever are altogether unlike ; the one being crucified and dead to the world , gal. 6. 14. but mad● alive in christ , 1 cor. 15. 22. the other being spiritnally dead , even while they alive . 1 tim. 5. 6. we seldome see different dispositions entirely loving : for hence growes the height of friendship , when two similary souls do blend in their commixions , and hence it is , that two friends are said to come into vulcan's shop , to beg this boon of him : that he would either beate them on his anvile , or melt them in his fornace both into one , the which he granted . i'ts likeness that makes the true love knot of friendship : when we find another of our own disposition , it appears the same soul in a divided body . natu●e that makes us love our selves , makes us , with the same reason , love those that are like us . a friend is a more sacred name , then a brother , pro. 18. 24. for what availes it to have the bodies from the same original , when the souls within them differ ? and yet some ( r●hoboam-like ) passing over the religious , will joyn themselves with ungodly persons ; like as some put away honest wives , and go to harlots : wherein they deal as wisely , as if a man should cast away his fleshly leg , and set on another of wood . causa patrocinio non bona pejor crit . or admit thou shouldst enjoy a wicked mans love ; it is but mercenary , base , and inconstant , and so not worth the having . indeed , there was never such abject and servile prostitutions of presentations , as life , soul , devotion , adoration , servant , slave , &c. as there is now amongst our drunkards and roarers , and what love they expresse to one , they professe to all ; every one they know , or salute , is their friend : but friendship so distracted , like as the river ganges was by cyrus , into 365. brooks , both looses her name and nature : a lover of so many , never loves any . or , admit a drunkard do love thee : either he loves thee for his own sake , because he hath some pleasure , or profit , or credit by thee , ( as prosperity procureth friends , no lesse then adversity proveth them ) which is , with craterus , to love the king , rather , then with ephaestion , to l●ve alexander : now i do not hold him worthy thankes , that profes●eth mee kindnesse for his own ends . or secondly , he loves only thy body or natural parts , which is but the worst peece of thee ; and love to the body , is but the body of love ; the soule of love , is the love of the soule . neither doth he truly love , that loves the body more then the mind and soul , or common gifts before saving graces ; this love as it is never long liv'd , so it is of : but feigned ; as you shall have drunkards and dissembling polititians salute one anothe● , with god save you , at their meeting ; and wish one another hanged , at their parting ; italian-like , they will be glorious and complemental in their invitations , but if you accept of their offer , they will hate you for it ever after . a drinking f●iendship , is but a drunken friendship : and beleeve it , thou wilt find those friends firmest , that thy vertues purchase thee : these will love thee , when thy wealth is gone : whereas those that be won without desert , will also be lost without a cause : you need but be an arbitrator between two such friends to make them both your enemies : things that differ in their end , will surely part in their way : now thy end , is to gain him ; his end , to make a gain of thee : for let the passage of profit be stopt , his love is likewise at a stand : 〈◊〉 you deserved never so well from him , the deniall of one favour , nay , a● health , shall drown the memory of many fore-performed ones : which is all on● as if for the abortion of one child , a man should kill all the former issue whereas the good mans thanks for old favours , lives even in the blows of injury or can you not feed these vermine as you have done , away they go ; like a su● dial , you shall be no longer regarded , then you are shined on by prosperity yea , rats run not faster away from an house on fire ; nor lice from a dead body then they from poverty : and if ever it be your misery to stand in need of them look for no other requitall , then iob had of his friends , whom he compares to a deceitful brook , which in winter is hard frozen with cold , in summer dried up with heat ; between winter and summer passing away , alwayes deceitful , never of use , iob 6. 14. to 19. yea , a man may say of such friends , as a learned antiquary said of rumn●● marsh , bad in winter , hurtfull in summer , never good : nay , this comparison falls short , for thou hast sped well , if such friends prove not dangerously hurtfull , as well as helplesse . have i not known some of them resemble the snake , which when a kind husbandman had taken out of the cold , and cherished in his bosome , and she had recovered her lively heate , and was grown lusty , singled out him ungratfully to trie her first sting upon ? or a promotor , that in lent eats flesh at your table , and yet is the first that accuseth thee to the magistrate . if ziba be waxed great under mophiboseth , he will give him a lift fo●●ll he hath . a promoted begger hath not seldome renounced his advancer . and what else can be looked for from them ? they cannot make conscience of civill duties , who make none of divine . if a man have cast off his god , he will easily cast off his friend . they that have broken their faith with him , will keep no faith with us , when religion is once gone , humanity will not stay long after . i take leave of this point , with a caution . reveal to such men no secrets ; for he that now loves thee dearly , may come to hate thee deadly : nor beleeve a word that they say ; for they are like antigones , who never denied any sute , that was asked ; but withall , never performed any thing that he granted ; for what they promise when they are drunk , they forget when they are sober ; or like saul , who being perswaded of david's worth and loyalty , sweares , as the lord liveth he shall not die , 1 sam. 19. 6. yet within four verses , for all his oath , he darts a speare at him , intending to nail him to the wall ; and in the next verse , hee sends messengers to his house to kill him ; or like the councell of constance , who made promise to iohn husse of a conduct and safe return ; yet , like forsworn persecuters , put him to death . §. 32. ob . but here some of them will reply . that we lay the saddle upon the wrong horse , when we tax them for want of peace , love , and friendship ; in that the religious only shew inconstancy , by bidding farewell to their old friends and acquaintance , so soon as they embrace religion . answ. to this is answered . first that constancy , except it be in the truth and in a good cause , is impudency : change in the vicious is as great a vertue , as constancy in the vertuous . the almaines were praised for changing their ●●stomes , which were found to be but bad before , as tacitus affirmeth . constan●●● in things ill , is so far from b●ing a vertue , that it is an abs●lute vice . of ●ings imperfect , change is the way to per●ect them . the gentiles became be●●evers , the iewes in●idels , zach●us turnes from the world , demas turns to ●e world , paul turns an apostl● , iudas an apostate : i would fain know , whe●her change in the gentiles , zacheus and paul , was not as great a vertue , 〈◊〉 it was a vice in the iewes , demas , and iudas ? saint paul was in constant indeed ; for to day ( as it were ) he breathed out ●reatnings and slaughter against the disciples of christ and to morrow he ●reacheth christ in the synagogue : what then ? will any ( not debauc●ed ) cen●ure him of ficklenes●e for it ? nay , wil not all wise men think it a great honour to ●im , and commend him forshaking hands with the high priests , and his fellow ●ursevants , when once hee heard that voice from heaven ? act. 9. 4. there is not any so near unto us , but i● he fall from god , wee may fall from ●im . it merits the name of wilfulnesse , when we will not admit of a lawful ●hang to the better . as philocrates sported with d●m●sthenes : you may not marvell atheni●ns , that d●mosthenes and i do differ , for he drinks water , and i drink wine : ● some laugh at us for being sober with rhenis ; and we as much pity them , or being drunk with canary . again , they censure us of inconstancy ; we them ●f impudency . now in this case ●hen that is reputed ridiculous by one , which ●s accounted sage by another as wise ; what shall we do , but make gods word the umpier ? wherefore , in all changes , i will have regard to these three things , god's approbation , mine own bene●●t , and the not harming of my neighbour ; ●nd then where the change is not a fault , i will never think it a disgrace , though the great exchange , the world , should judge it so . even modesty , in some , is a vi●e ; when out of a weak flexibility of nature , man hath not courage enough , to deny the request of a seeming friend . if a man never abandoneth evill , until he abandoneth evil company , it is ●igh time to take courage : yea , the longer wee have been with them , the more need have we to hasten out of them . if this satisfie not , as the emperor frade●ick said to certain of his minions , that we●e importunate to get into their ●ands the ancient demeasn of the empire , that he would rather be accounted of small liberallity , then p●rjured ! even so had we , in this case rather be ac●ounted inconstant , then b● unconscionable . to the second part of the objection , i answer . that true love and friend●hip is only among good men . the wicked may talk of it , and one drunkard ●ay professe to another that he loves him as well as himself ; and therein speake ●ruth , for , saith augustine most elegantly , to such an one , thou lov●st thy self , so as thou wilt destroy thy self ; and thou wilt destroy him whom thou lovest as ●hy self ; yea , better then themselves ; for you shall have one russian salute ano●her , with , god save you sir , but after some strange attestations , swear away ●imself with , god damn me sir : now how can any wise man think him a friend , ●hat is his own enemy ? hee that is evill to himself , to whom will he be good ? but see the depth of such a mans love , and whether it be not to damn thy bo●y and soul everlastingly . s. ambrose tels us of one , who solicited a godly woman to incontinency , saying , he infinitely loved her : she answers , if you lov● me so well as you seem , put one of your fingers into the flame , till your fles● be burnt off : he rep●ys , that was no part of love in her to require it : yes ▪ said she , if yours be love , to cause both my body and soul to be burnt in he●●fire , for ever , which by conseque●ce will follow , if i yeeld to your request , and take your counsel . oh that thou hadst the wit to answer the drunkard , when he tempts thee , thus . indeed there is a kind of agreement , which is st●engthened by sin it self : as if one ●ee the keeper of a wench , his secrecy is bought for ever . but all this while , if one call another , friend , it is but to give him a nick-name , whereof he is not guilty : for true friendship is so sacred , holy , and pure , that it will not be used in evill : which made pericles , when he was desired by a friend of his , to aide him with false witnesse , answe● , that he would b●friend him as far as the altar , meaning so far , as stood with piety and religion , or his duty to god , but no further ; and phocion refuse to help his son in law cariles in judgment , being accused for bribery , saying withall , that he had made him his frien● and alli● in just and reasonable matters , and in them only ; and this likewise made papini● an , a pagan , ( being commanded by the empe●or car●●alla , whose steward and familiar he was ) refuse to defend an unjust cause , ( as marcellinus records ) and thus it fares with all that are truly religious . there is not any one ( quoth the sincere christian ) either in blood , or otherwise so near unto me , but if he fall from god , i will fall from him : why ? our saviour christ hath taught me , both by precept and example , that i should acknowledg none ( so as to be led by them ) for my brother , sister , or mother , but such as do the will of my father , which is in heaven , matth. 12. 46. to 51. whereas on the contrary , in things lawfull , nothing rivits hearts so close , ●s religion : it unites them together as gl●ws doth 〈◊〉 together : it makes a knot , even between such as never saw one anothers face , that alexander can not cut : yea , tyrants will sooner want invention for torments , then they with tortures be made treacherous . how many have chosen rather to embrace the flams , then to reveal their companions , and b●ethren in christ ? there is no friendship like the friendship of faith . there is amor , among beasts ; dilectio , among men ; charitas , among christians , that is their peculiar : nature , makes husband and wi●● but one flesh ; grace makes them even one spirit : and it is a question , w●ether naturall parents are to be●loved above spiritual : we know that christ preferred his spiritua● kindred , to that of the flesh : and m●jor est connexio 〈◊〉 quà● sanginum , saith beza , why s●ould we love them more , that brought us into this sinfull and miserable world ; then those , that b●ing us into a better world , where is neither sin , nor misery ? why them , that live with us on earth but a while ; equall to them , that shall live with us in h●aven for ever ? but to go on . surely , as grace in her self is far above nature : so is she likewise in her effects ; and consequently , unites in a far more ●urable bond . christians hearts are joyned one to another , with so fast a gl●w , that no by respects can s●ver them : as you may see in that paire of friends , ionathan and david : non● had so much cause to disaffect david , as ionathan ; no●e in a●l israel , should be such a looser by david's successe , as he ; saul was sure enough setled for hi● time , only his successor should forgo all that which david should gain ; so a● none but david stands in ionathan's way to the crown ; and yet all this can , not abate one dram of his love . as also in ruth and naomy , whom nothing , but death , could part , ruth . 1. if you will see other examples , look rom. 1. 10 11. 1 thes. 2. 17 , 19. 20. galathians 4. 18 , 19. act. 20. 37 , 38. and 16. 15. luke 4. 42. 2 kings 2. 4. 9. and 4. 9 , 10. as grace is the greatest attractive of love ; so is it the surest bond ; it is like varnish , that makes ●eelings not only ●hine , but last . where god uniteth hearts , carnall respects are too weak to dis●ever them ; since that which breaks off affection , must needs be stronger then that which conjoyneth it , and why doth s. iohn use these words , once to the elect lady , 2 iohn 1. 2. and again to gajus , 3 iohn 1. whom i love in the truth , but to shew , that to love in the truth , is the only true love ? indeed , religion is the surest cement of all societies : the loser joynts of all naturall and civill relations , are compacted and confirmed by the sinews of grace and religion : and such a lose joynted friendship cannot hold long , which wants the nerves of religion . wherefore give me any foe , rather then a resolved christian : no friend unlesse a man truly honest §. 33. but here it will be objected . that we hate and contemn all , who are not like our selves : that we remember them so much to bee sinners , that , in the mean time , we forget them to be men and brethren . i answer . this were to dash the first table against the second ; whereas they are conscious of both alike . a charitable heart , even where it hates , there it wisheth that it might have cause to love : his anger and indignation against sin , is alwayes joyned with love and commiseration towards the sinner , as is lively set out , mark . 3. 5. and philippians 3. 18. where s. paul tells us of them ( weeping ) tha● are enemies to the crosse of christ : and mar. 3. 5. that our saviour , while he looked upon the pharisies angerly , mourned for the hardness of their hearts . zeale is a compounded affection of love and anger . when moses was angry with the israelites and chid them sharply ; at the same time he prayed for them heartily . and ionothan , when he was angry with his father , for vowing david's death ; did still retain the duty and love , both of a s●n to his father , and of a subject to his soveraign . a good man cannot speak of them without passion , and compassion : yea , they weep not so much for their own sins , as we doe , ( according to s. chrysostome's example ) o that our prayers and tea●es could but recover them . those that are truly gracious , know how to receive the blessings of god , without contempt of them who want ; and have learned to be thankful , without overliness ; knowing themselves have been , or may be , as wretched and ●ndeserving , as s. augustine speaks . a true christian can distinguish be●ween persons and vices ; offenders , and offences ; and have no peace with the ●ne , while he hath true peace with the other ; love them , as men , hate them , ●s evil men ; love , what they are , not what they do ; as god made them , not ●s they have made themselves ; not so hate , as to be a foe to goodnesse ; not so ●ove , as to foster iniquity . it is a question , whether is worst of the two , to be vices friend , or vertues enemy . now saith augustine , he is not angry with his brother , that is angry with the sin of his brother : yea , if we hate the vices of a wicked man , and love his person ; as the physitian , hateth the dis●ase , but loveth the pe●son of the diseased ; there is nothing more praise worthy , as saith the same father . and another , it is the honest mans commendation to contemn a vile person . and another , i know no grea●er argument of goodnesse , then the hatred of wickednesse , in whomsoever it resides : yea , david makes it a note of his integrity , psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in psa. 15. he is bold to ask the lord this question ; who s●al dwel in thy tabernacle , who shal rest in t●y holy mountain ? the answer he receives is this , 1. he that walketh uprightly , and worketh rightousness . 2. and speaketh the truth from his heart . 3. he that s●andereth not with his tongu● , nor doth evil to his neighbour , nor receiveth a false report against his neighbour . but the fourth is , hee , in whose eyes a vile person is contemne● , while hee honoureth them that fear the lor● : and he cannot be sincere who doth not honour vertue in rags , and loath 〈◊〉 , though in a robe of state . so that , as the prophet asked ichosophat 2 chron. 19. 2. wouldst thou help the wicked , and love them that hate the lord ? it may be deman●ed ; ●hould christians be friends with them who are enemies to the cross of christ ? no , no . and yet to the men , separate from their manners , we have no quarrel , but with them better , then they either wish to us , or to themselves . indeed , it we should contemn them , as they think we do ; it were but a just recomp●nce of their folly and wickednesse : for as one speaking of the poverty of the pu●se , saith , that poverty is justly contemptible , which is purchased by following of vice : so may i , of the poverty of the mind ; that poverty of wit and g●ace is justly contemptible , which is purchased by a wilfull rebellion against god , and the great means of knowledg and grace which we enjoy . to concl●●e this point , we think it 's better to leave them , and be thought proud , wrong●ully ; then stay with them , and be known bad , certainly . §. 34. ag●in , some will alledg , we giv●offence to them that are without , which is contrary to the apostles precept , who saith , give none of●ence , neither to the jews , nor to the g●ecians , nor to the church of god , 1 cor. 10. 32. as they will make a crooked staffe serve to beat a dog , when a streight 〈◊〉 ●●nnot be ●ound . nothing but ignorance is guilty of this scruple : for the offence is only taken , 〈◊〉 given : and herein they pervert the apostles words , touching offences , as pharaoh's se●vants did the same word , when they said unto their master conc●●ning moses , how long shall he be an offence unto us ? exodus . 10. 7. for 〈◊〉 meaneth in that place , only such offences as are contrary to the doctrine of the gosp●l , as he hath expounded his own meaning , rom. 16. 17. and if nothing might be done , whereat wicked men are offended , then the word of god must not be preacht , nor his holy and divine precepts walked in , yea , christ must not have come into the world to redeem it , for he was to the iews a stumbling block , and to the greeks foolishness , 1 cor. 1. 23. but all which god hath commanded must be done ; and all which he hath left , indifferent , may be done , and none may , or ought to censure the doing of it . the precept is plain , one believeth that he may ●at of all things ; and another which is weak ●ateth herbs , saith the apostle , and what followes ? let not him that ●ateth , despise him that ●ateth not ; an● let not him that eateth not , condemn him that eateth ; for god hath received him , rom. 14. 2. 3. if i know the thing to be good , and that i do it to a good end , what care i for their idle misconstruction ? morally good actions must not be suspended , upon danger of causelesse scandall : in things indifferent and arbitrary , it is fit to be ove●-ruled by feare of offence : but if men will stumble in the plain ground of good ; let them fall without our regard , not without their own pe●ill . now that the cuckoe may acknowledg this for her own egg , notwithstanding the hath laid it in the doves nest ; let the men of the world know , that it is not an offence given by us , but taken by them ; yea , they first give an offence to us by their ungodliness , and after take the just reward of the same , namely , to be excluded our society for an offence , : wherein they imitate athanagoras , who ( as tully reporteth ) would alwayes complain of his punishment , but of his fault he would say nothing : or adam , who was ashamed of his nakednesse , but not of his sin : wicked men are neither sensible of doing injury , nor patient in suffering for it . it 's a rule of justice , that what men deserve , they should suffer : yea , in this particular case , gods rule is , if thou take away the precious from the vile , thou shalt be according to my word , icr. 15. 19. and we would have them suffer this exclusion no longer , then till they deserve it no more : let them return unto us , ( do as themisto●les , who being in his youth vicious and d●boyst , afterwards made the world amends , by his brave exploits ) and we will return unto them , keep them company , account them true friends , good men : otherwise we have an absolute prohibition from god himself , ier. 15. 19 , let them return unto thee , but return not thou unto them . and good reason there is for it , in a musical instrument , the strings that be out of tune , are set up , or set down to the rest ; but the strings that be in tune , are n●ver stirred , nor medled with : though indeed i might have stopped their mouths with this very question , whether is better to obey god , or humour sensual men ? as our saviour christ stopt the high priests mouths , when they asked him , by what authority he cu●sed the fruitlesse fig-tree ; cast the buyers and sellers out of the temple , &c. by demanding of them , whether iohns baptisme was from heaven , or of men , mar. 11. 29. but in case they will not return unto us , we had rather offend each of them once , then our selves every day . it is pity that ever the water of baptisme was spilt upon his face , that cares more to discontent the world , then to wrong god . they are unjust and over partial , that will go about to exact from us , that which we owe not , with more rigor then they will exact from themselves , that which they owe . and so i have given you the reasons , why such as are , or desire to be conscionable and religious , break off company with them ; and vindicated the most usual exceptions against it . i will now make some use of the point ; and so leave it for them to chew upon . §. 35. 1. to sum up all in a word , or lay all these grounds and motives together if we endanger our selves , our lives , our estates , loose our credit , our peace , our time , by frequent associating with ungodly men , and can no way expect their love and friendship ; be sure you come not ( or at least stay not ) in their company . it is not safe venturing among them , in confidence of our own streng● ; no more then it is to consort with cheaters , in hope that they will not cozen us . dead fire , we know , being stird up , will burn a fresh : and 〈◊〉 , like a candle new put out , is soon kindled again ; if sathan but blow upon it , the own heat is enough to enflame it . no , venture not thy self , though thou hast once , or twise come off clear from them ; sampson could withstand his wives temptation seven dayes , but at length , by her importunity , she prevailed with him , iudg. 14. over many in this case are like to sick men , who when they have had a good day , or two , think themselves presently well again ; so they make bold to put off their kerchifes , to put on thinner garments , and to venture into the fre●h ayre ; whereupon follows unrecoverable relapses . wherefore take heed , or if thou dost keep them company , it is an argument , that thou art sick of their disease , idlenesse . and of this 〈◊〉 so much . 2. if wicked company are so insectious , that they will work a consumption in any mans vertues , that is dayly conversant with them , and waste them from an 〈◊〉 , to a dram ; from a dram , to a scruple , to a grain , to nothing , so that he may ●ay with christ in the croud , who hath touched me , for i feel vertue gone out of me ? let us be ( as seneca adviseth ) more circumspect , with whom we 〈◊〉 and drinke , then what we eate and drink . he that hath money , will beware of theeves : if you have any grace venture it not among these ri●●ers : 〈◊〉 , art thou inclined to pray ? they will tempt thee to play : wouldst thou go to a sermon ? by their perswasion , the tavern or theater stands in the way . but alasse ! if others tempt thee not , thou wilt tempt others : temptation needs not stan● like a tavern-bush , in thy way , for thou wilt invite thy self , hunt after temptation . 3. is every man busie in dispending that quality , which is predominant in him ? and can we converse with none but will work upon us , and by the unperceived stealth of time , assimilate us to their own customs ? will two friends , like two brands set each other on fire with good , or ill , when one alone will go out ? will a streight twig , if it be tied to a crooked bough , become crooked ; or a crooked twigh , become streight , if it be tied to a streight rule : as peter denied his master amongst the iews , whom hee con●est among the apostles ? then keep company , but let it be with such as may make thee better ; flie evill society , least their kind words so work upon thy yeelding nature , that thou knowest not how to deny : they are such as have taken the davils oath of allegiance ; and thou hast small hope to prevail with them to good . a certain king ( as st. augustin reports ) being hard favoured , and fearing least his queen should bring forth children like himself ; got many faire and beautiful pictures , which he caused her steadfastly to behold every day : go thou and do likewise , be conversant with good men , and in good things , and thou shalt do that unbidden , which others can scarce do compelled by the law , as aristotle speaks of the study of philosophy . o what an happy thing it is to converse with the vertuous ! their gracious words , or holy examples , will be sure to stir up the gifts of god in us ; they will either adde something to our zeale , or something to our knowledg : the society of prophets , is able to make even a saul prophesie . the sight of others falling heartily to their meate , brings on our stomacks : yea , if we have no gifts to stir up , their communion cannot but leave some tincture behind it , if not of piety , yet , at least , of a good profession , and some inclinableness . if saul ▪ had not had a good and discreet companion , when he went to seek his fathers asses , he had returned back as wise as he came : but now he is drawn into counsel with the man of god , and heares more then he hoped for , 1 sam. 9. 6. the messengers of the same saul , when they lived in the court , were ( as is likely ) caried away with the swinge of the times , and did apply themselves to their masters ungodly practises , as appeareth in their going to apprehend david , that saul might kill him : yet were they no sooner in company with the prophets , in nayoth , but their minds were changed , and they likewise prophesied , 1 sam. 19. 20. ob. but say some of bacchus his fooles . i keep company with brave fellows , that are generous , free , bountifull , &c. answ. alasse ! thou dost but slander him with these titles . he is a pround , ignorant , inconsiderate asse , that fears he is not loved , unlesse he be lose and scattering ; that strives so to be like a god in bounty , that he throws himself into the lowest estate of man . he that gives to , and spends upon all abundantly ( which is for none to do , but him that hath all ) he that had rather keep company with the dregs of men , then not be the best man : he that ravels our a spacious fortune upon flatterers ; he that out of vain glory will be worship't and kneed , to the spending of a fair inheritance , and then ends his dayes in lewdness and contempt ( as what is it , that ambition will not practise , rather then let her port decline ) he is a foolish steward , that thus showers away in one year , what his ancestors have been gathering twenty : yea , he is a mad man , that makes his kindness to others , prove cruelty to himself , and all his posterity . ob. again , others are all for mirth , they keep company at the tavern , with none but curious and quaint wits , eloquent poëts and orators ; now ask them , as manoah did sampson , is there never a companion for thee among thy brethren , the people of god , that thou must associate thy self with these of uncircumcised hearts and tongues ? they will answer . give me only these for my companions , for they please me . answ. can none please thee , but such as displease god ? dost thou not know , that who so will be a friend to such , makes himself the enemy of god ? iames , 4. 4. or art thou ignorant , that pleasant wits , viciated in accustomed lewdnesse , with sweet tunes entise men to destruction ; as is morald in that fiction of the sirens , they delight the sense , but slay the soul : and will any man poyson his body , to please his taste ? or go into an infected house , to fetch out a rich suite ? or put his finger into a firy crusible , to take out gold : it 's true , like jugglers and such as play trickes of legerdim●in , they will deceive us with a kind of pleasure and delight : but is it any priviledg for a man to be tickled to death , that so he may dye laughing ? their discourse may be resembled to the fruit that undid us all , which was fair in sight , smooth , in handling , sweet in ●aste , but deadly in effect : or to the clarian water , which made men eloquent , but withall ●hort liv'd : or the gifts , which those elfes called lamiae , used to present unto children which made so many as accepted of them loose their comlinesse for ever after . and he that much affects their company ( being an honest man ) is just like that free citizen , that so doted on a ●emale slave , that hee would needs marry her ; though by that match , he were sure , ●y the law , to become a slave with her . he overvalues the drunken and reeling love of these men , that buyes it with the ruine of himself , his estate , and family . wherefore , as in meats , we do not only stand upon pleasantness , but wholesomnesse : so let us regard wholesomnesse as well as pleasantness , in our discourse and company . a good man can lend nothing to the increase of mirth in wicked company : and he that will not lend , let him take heed of borrowing . §. 36. fo●rthly , if thou wouldst neither be intised nor enforced to pledg them , in any of their wicked custome●s , divorce thy self from all acquaintance and so , 〈◊〉 with the vicious , yea , entertain no parly with them . 〈◊〉 are some vices of that nature , that they cannot be vanquished but by avoiding ; such is fornication , flye fornication , saith the apostle , 1 corinth . 6. 18. that is , flye the company of fornicators ; for to be in a lewd womans company , saith salomon , and depart innocent ; and to take fire in a mans bosome , and not singe his cloaths ; or go upon live coles , and his feet not be b●rnt , are equa●ly possible , prov. 6. 27. 28. such is the frailty of mans nature , that if the eye but see , or the ear hear , or the hand but touch a whorish woman , the heart will go nigh to catch , and take fire , verse 29. and thus it fares with this sin , bid a man conso●t a while with drunkards , and depart from them innocent , you may as well put a match to dry powder , and forbid it to take fire , except he be very well stayed , and of better governd affections then ordinary . it is not safe to commit a little wherry to the seas violence . a stick that hath once been in the fire , much mo●e a torch newly extinguisht , being forthwith put to the flame , will soon be kindled again . wherefore keep out of the reach of thy vicious acquaintance , and if they becken thee one way , be thou sure to take the contrary , at least ente●tain no parley with them . when castles once come to a parley , there is great fear they will yeeld : and gates that are alwayes open , will sometimes admit an enemy . no disputing with sathan , or his deputies : when our first parents fell to arguing the case with that old serpent , though in the state of innocencie , when they had wit at will , and their reason at command , they found him too hard for them : how much more too weak shall we find our selves , that now are as we are ? surely , we are like to lose all , if once we enter into disputation with that old sophister , and crafty fox , after the experience of six thousand years almost , and when our own flesh ( which is the greatest both deceiver and dissembler in the world ) is become his cunning solicitour . alasse ! he desires no more then to be heard speak ; for grant him but this , and he will perswade thee to believe , even contrary to thine own knowledg : as how easily did he perswade eve , by himself : and adam , by her , ( when they gave but ear to him , ) o believe what he spake , though they had heard god himself say the contrary , but a little before ? gen. 2. 17. and if in ocency found no means of resistance , what hope have we so extreamly degenerated ? and indeed , why do we pray not to be led into temptation , if we lead our selves into temptation ? if we will not keep our selves from the occasion ; god will not keep us from the sin : and if god do not keep us , we cannot be kept : we cannot , we will not choose but fall . wherefore 〈◊〉 the society of evil men , as ioseph shunned the society of his mistresse , and leave them that leave god , as noah did the old world , and that by gods commandement , gen. 7. 1. 7. and abraham the cana●ites , gen. 12. 1. and 〈◊〉 the sodomites , gen. 19. 17. and israel the egyptians , exod. 12. 37. 41. and m●ab and ammon , numb. 27. 1. 2. 3. 16 17. §. 37. but is it warrantable , may some say , to separate from our old acquaintance , ( being vicious ) and other the like company ? not totally ; for then we must go out of the world , 1 cor. 5. 10. nor from any in all cases ; for then we must separate ●●om the publike assemblies : nor in regard of civil society , and necessary commerce ; for this were to unglue the whole worlds frame , which is cont●xted only by commerce and contracts , there be certain wise uses to be made of them , for our convenience or necessity , which need not , yea , must not be forborn : as wherefore serves discretion , but that ( as a glasse window ) it may let in the light , and keep out the winde ? neither can wicked men , in this ●ase , be avoided : but so long as we are in this world , we must converse with men of the world : and we know it is lawful enough , in tearms of civility , to deal with infidels , yea , even the savage cannibals may receive an answer of outward courtesie . if a very dog fawn upon us we stroke him on the head , and clap him on the back , much lesse is the common bond of humanity untyed by grace ; disparity in spiritual professions , is no warrant for ingratitude : yet a little friendship with such , is enough ; the lesse communion with any of gods enemies , the more safety : and sure i am , that those who affect a familiar entirenesse with such , bewray either too much bol●nesse , or to little cosncience . yea , we may not only converse with evil men , but communicate with them also without harm , so it be not in evil things : as in the sacrament the unworthy receiver eateth and drinketh damnation to himself , sibi , non tibi , to himself , not to thee . but as touching a familiar entirenesse , and leagues of amity , that they are unfit , unwarrantable , dangerous , is easie to prove . as what saith the holy ghost by s. paul . ? we● comman● you brethren , in the name of our lord iesus christ , that ye with draw your selves from every brother that walketh inordinately , and not after the instruction which ye received of us , 2 thes. 3. 6. and again , speaking unto the converted ephesians , touching others among them who were whoremongers , unclean persons , covetous men , and idolaters , he saith , be not companions with them , ephesi . 5. 5. ● . and lastly , in that case of the incestuous corinthian , he doth not only excommunicate him , but makes a rule upon it , that if any one , which professeth himself a christian , shall live in any scandalous co●●se , that they shall not afford him so much as civil and familiar converse , 1 corinth . 5. 11. if any man that is called a ●rother , saith he , he a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such an on eat not . mark this all ye swinish drunkards and beastly livers , that god-dischargeth us your society . but to proceed . why was that law enacted , for the strict avoiding of leprous persons ? it was not the body only that was herein respected , by the god of spirits ; those that are spiritually contagious must be still and ever avoided , they must be separated from us , we from them ; they from us , by just censures ; or if not , we from them , by a voluntary declination of their familiar conversation : or if they can joyn our heart to theirs , they will disjoyn it from god ; to let passe saint pauls charge , 2 corinthians 6. 17. come out from among them , and separate your selves : and that of the angel , revelation 18. 4. come out of her my people , which especially have relation to idolaters : see what hath been the practise of gods people since noah , lot , abraham , and israel , which have been alledged already . doth not david say , i have not sate with vain persons , neither kept company with the dissemblers . i have hated the assembly of evill doers , and will not company with the wicked , psal. 26. 4. 5. and was not ioseph , whom the holy ghost stilleth a just man , fully minded ( before the angell forbad him ) to put away mary , after he was betrothed unto her , when he but supposed her to be dishonest ? matthew 1. 19. and was not all this , to shew us what wee should doe in the like cases ? wherefore , let us tread in their steps , and say with a worthy divine , though i may have many bad acquaintance , yet i will have no ba● companions : for even the tame beasts will not keep with the wild ; nor the clean dwell with the leprous . but above all , let us keep no drunkards , nor swearers in our houses , psalme 101. 4 , 5 , 6 , 7 , 8. no , nor scoffers , ismael must be turned out of doors , when he once fals a jeering of isaac : and indeed if we do , it is a shrewd suspition we are not sincere our selves : for grace , as it is resembled to heat , so like heat , it gathereth together things of one kind , separateth things of a contrary nature , as drosse from gold . in fine , if they have forsaken all honesty and good conscience , it is time for us to forsaken them : if they depart from vs , in the foundation of faith and good works ; let us ( as justly wee may ) depart from them , in the building of brotherly fellowship : they build on the sand , let us build on the rock : yea , if they forsake the right way , we must forsake them , or christ will forsake us . but least all that hath been said , should not be sufficient to perswade thee ; behold heer the drunkard deliniated , and that will certainly aff●●ght thee from consorting with a fiend so foul and filthy , so ugly , and loathsom : which if it do , i hope some good man or other , will stick it upon every post : that all may be 〈◊〉 in amored , with this worst then beastly abomination . ●●e drun●●d is a ●●nge chi●●●a , more ●●●gious ●●●n any ●●ster ●●g . in visage a man , but a broth●us . heart , a swine . head , a cephalus . tongue , an aspe . belly , a lumpe . appetite , a leech . sloth , an ignavus .       a jer●●e . goate . siren . hyaena . panther . for excessive devouring . lust . flattery . subtilty . cruelty . in envying , a basiliske . antipathy to all good , a lexus . hindering others from good , a remora . life , a salamander . conscience , an ostrich . spirit a devil 1 in surpassing 2 in tempting 3 in drawing others in sinne . to sinne . to perdition . even the most despicable peece of all humanity , and not worthy to be reckoned among the creatures which god made . and so much for defence against what they do , which may be avoided . if you would have as much against what they say . which must be endured . ●●ade a late treatise , called , the victory of patience . or if any would have the foregoing part of this soverain antedote : let ●●m inquire for sin stigmatized , or the drunkards character with which it ●ound , and in a larger letter . likewise at iames crumps , in little bartho●ewes well-yard : they may have several peeces , of sundry the most needfull ●ects , composed for the common good by the same author . finis the worldlings aduenture discouering the fearefull estate of all earthwormes, and men of this world, in hazarding their pretious soules for the enioying of worldly happines / deliuered in two sermons before the worthy visitors of the right worshipfull company of the grocers, at the visitation of their free grammar schoole at oundell in north-hamptonshire, by thomas cooper, batchelour in diuinity, imployed in that businesse. cooper, thomas, fl. 1626. 1619 approx. 124 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a19297 stc 5710 estc s3391 33143403 ocm 33143403 28450 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. a19297) transcribed from: (early english books online ; image set 28450) images scanned from microfilm: (early english books, 1475-1640 ; 1873:23) the worldlings aduenture discouering the fearefull estate of all earthwormes, and men of this world, in hazarding their pretious soules for the enioying of worldly happines / deliuered in two sermons before the worthy visitors of the right worshipfull company of the grocers, at the visitation of their free grammar schoole at oundell in north-hamptonshire, by thomas cooper, batchelour in diuinity, imployed in that businesse. cooper, thomas, fl. 1626. [8], 75, [4] p. printed by n.o. for richard redmer, and are to be sold at his shop at the west end of s. paules church, london : 1619. includes marginal notes. signatures: a-l⁴. reproduction of original in: 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 avarice -religious aspects -christianity. sin -early works to 1800. sermons, english -17th century. 2004-08 tcp assigned for keying and markup 2004-08 aptara keyed and coded from proquest page images 2004-09 olivia bottum sampled and proofread 2004-09 olivia bottum text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the worldlings aduenture . discovering , the fearefull estate of all earth-wormes , and men of this world : in hazarding their pretious soules , for the enioying of worldly happines . deliuered in two sermons : before the worthy visitors of the right worshipfull company of the grocers . at the visitation of their free grammar schoole at ovndell in north-hamptonshire . by thomas cooper batchelour in diuinity , imployed in that businesse . london , printed by n. o. for richard redmer , and are to be sold at his shop at the west end of s. paules church . 1619. to the right worshipfull , the wardens and assistants , and the rest of the brethren of the honourable corporation of grocers , worthy patrons of religion and learning , and my very good benefactors . grace , mercie and peace from god the father , through our lord iesus christ be multiplyed . right worshipfull , and deerely beloued , in our best beloued christ iesus : vouchsafe , i pray you , the reuiew of these meditations : which as they were conceiued , especially for your sakes , so they are of all other most necessarie for the well ordering , and comfort of those callings , wherein god hath placed you . for seeing man consists of a reasonable soule and body , both which must be so prouided for in their order and measure ; as may tend to the well being of either in this life , and to the eternal happines of both in the life , to come . what so necessarie , as that one thing which indeed is onely necessarie , euen by the iudgement of him that must saue or condemne the same , namely , the welfare & safetie of the precions soule ? and yet seeing that god hath placed vs on the earth and that wisely , in seuerall callings ▪ and conditions : that so by our holy managing thereof , we may lay vp a good foundation against the life to come . how necessarie is that knowledge , which may enforme vs rightly herein ? most vsefull , and so acceptable that skill must needes bee , whereby we shall be so enabled to commerce with worldly things , as not thereby to hazard our eternall happinesse . yea , so much the more is the direction necessary ; because , as it is a mysterie concealed from nature , which knows not the things of god , neither indeede can know them , because they are spiritually discerned , when as its chiefest wisedome is enemy against god and it owne happinesse : as appeareth by the ordinary ship-wrake of the most , through the ignorance thereof : so it is the speciall gift of god to reueale the same vnto vs , as without which , it is not possible to secure our future estate , in passing through such manifolde and slipperie occasions of our present callings . and surely if wee consider that axiome of sacred truth ; that we cannot serue god & mammon , and compare therewith that damnable conclusion of the world , as subscribing to the trueth of god out of the conscience , of it owne vtter inabilitie , and sottish dotage on it owne shadowes : that conscionable seruice of god , is an hinderance to worldly thrift ; impossible to get riches , and keepe a good conscience , as implying a contradiction in those things , which by right vse are subordinate to each other . is it not then , more then necessarie to know such a way , whereby wee may so thriue in the world , as that withall wee may thriue to heauen , that we may find out and practise an holy subiection to the worde of god , and so discerne that to be possible with god , which is impossible to men . oh , how true is it which our blessed sauiour speakes in this case , that it is impossible for a rich man to enter into heauen ; meaning , such a rich man , as wanting this heauenly wisdome , to vse the world aright ; sets his confidence in riches , and rests on such slipperie foundations , forsaking the god of his strength , and rock of his saluation . and it is also most true for our eternall comfort : that though these things are snares to the wicked , to entāgle and drowne them in euerlasting perdition : yet we may take such a curse in the gayning and vse of these dangerous wares , that if we first seeke the kingdome of heauen , and the righteousnesse thereof , these shall be cast vpon vs without any great care or labour , if we make purchase of the great gaine , which is godlines , we shall finde it profitable as well for this life , both to order our worldly affaires , and also to prosper them vnto vs ; as for the life which is to come . and therefore as it is a brand of prophanenesse , to renounce our birth-right in heauen for a messe of pottage , or any earthly happinesse whatsoeuer : as if these could not well sort together ; so on the other side , it is a marke of vnbeliefe to distrust god for the well being of our bodies , seeing we haue trusted him for the happinesse of our soules . here then is wisedome to bring both ends together ; so to learne worldly thrift , as that withall we may thriue to heauen . this wisedome is best attained by experience ; & experience , which is the mistresse of fooles , is then most comfortably gained , when we can be warned by others harmes . this is my purpose in the ensuing treatise . wherein i endeauour to set before the eies of your minds , as in a cleare and true mirrour , the fearefull estate of worldlings ; aduenturing , and working out their owne damnation , by their vnsatiable and deceitfull hunting after worldly profit . here you may take notice of an ordinary bargaine , betweene the god of this world , & earthly minds ; as willingly exchanging their eternal soules , for the enioying of the pleasures and profits of sinne for a season . here you may see , that our destruction is of our selues , in that our corrupt , and greedy desires do entice satan to chaffer with vs , and to preuaile for this bargaine . here you haue the policies of satan liuely discouered , whereby he drawes vs on to the bargaine , and holdeth vs to the same ; that so we may preuent his subtill snares and delusions . lastly , you haue here the censure of the bargaine , euen by our lord iesus christ himselfe ; who onely can truely iudge of it , and shall most righteously iudge for the same ; that you may wisely looke before hand into the yssue thereof , and so fore-warned not to enter into any such couenant . this is the summe of these meditations , which i doe most zealously commend vnto your best considerations , as those that by your callings may make good vse therof . which that you may vnfeignedly doe ▪ i further promise what here you haue not ; that my requests shall be dayly manifest , at the throane of grace for your worshipfull societie : yea , whatsoeuer i am , or may be , shall be deuoted to the good of your companie : that the lord would mercifully make vp the breach among you ; or sanctifie it more graciously , to your more sure vniting to his maiestie : that hauing experience of the ficklenesse , and contentious spirits of men ; you may be carefull to builde your foundation vpon the rocke , which may endure all counter-blasts . labouring your peace with god , by the attonement of his glorious sonne , blessed for euer : that so seeking first , the kingdome of heauen , and the righteousnesse thereof , these outward things may encrease and be sanctified vnto you ; that so you may continue without offence , as you haue begun & proceeded hitherto , in all fruitfull bountie and mercifulnesse to the houshold of faith : to the happy fealing vp of your saluation in this life , and to the hastening and accomplishing of the same in the life to come . and thus humbly requesting your worships to accept of this liuely touch-stone to try your estates , by walking contrary thereto ; with my euer vnfeigned acknowledgement of your loue towards me ; i heartily take my leaue , commending your worships , and all yours , to the grace , and mercie of our blessed god , through iesus christ our lord ; in whom i rest . your worships poore remembraucer , at the throane of grace , th. cooper . math. 16. 26. for what shall it profit a man though he should win the whole world , and lose his owne soule ? in these words , the holy ghost layeth downe a reason , why we should not for the sauing of this present and momentany life , decline afflictions ; namely , because the sauing of life present in this regard , is the next way to endanget the life eternall : and if so , then no profit will redound thereby , no though we might liue to enioy the whole world . for hauing in the 21 verse , adioyned the doctrine of his particular suffering to the former doctrine of his kingly office in gouerning and preseruing his church , that so the wise temper of these seeming contraries might confound carnall wisdome , and exercise the faith of his disciples , because the harsh newes of his suffering gaue occasion of offence to peter ; as dreaming in his carnall reach , of a temporall kingdome ; he thereby takes occasion , from the particular doctrine of his owne suffering , to gather a generall conclusion : that whosoeuer will be his disciple , must also deny himselfe , and take vp his crosse and follow him ; which bitter pill that it might be the beter digested , he wisely remoues the maine barnd hinderance of enduring afflictions ; namely , the loue of life , and that by a strange paradox to the confounding of reason , & triall of faith : affirming that the sauing of life for a time , by auoyding the crosse , was the next way to lose it eternally : and so to encourage the rather to the vndergoing of afflictions , he affirmeth contrarily , that the enduring of afflictions for his sake , though it were to the losse of life temporall , was the meanes to procure the life eternall , if not also for the preseruation of this present life . now because life were not desirable of the carnall man , but for those pleasures and profits sake which the world supplies thereto ; for otherwise these fayling , life is but a burden , and death a most desired hauen : therefore the spirit of god proceedeth in this verse to root out of our hearts this loue of the world ; and that by propounding the danger that accompanies the same ; namely , that hereby the pretious soule is fearefully ensnared ; and endangered . and concludes the folly of such a match , when we pay so deere for worldly things , namely , that they profit nothing . so that in these words we haue a discouery of an ordinary bargaine vsually made by men of this world , & that as they conceiue , to great aduantage ; namely , that they be contented for gayning of the world , to lose their soules . their soules is an ordinary price , to compasse the pleasures and profits of the world . in which bargaine there are couched these particulars . first , the ground or occasion of the bargaine ; namely , their greedy and vnsatiable desire of earthly things , implyed in these words of extent : though he should gaine the whole world . as if the holy ghost had therein discouered that roote of al mischiefe ; namely , a couetous and vnreasonable desire to compasse all , to be satisfied with nothing , but the whole world . secondly , we haue heere the driuing of the bargaine ; namely , this couetous desire is that which giues way to satan , to fetch ouer the soule . thirdly , heere is the bargaine it selfe ; namely , that the soule is lost for the gaining of the world . lastly , here is the iudgement and censure of the bargaine ; namely , that their is no profit in it . of these in their places . and first , of the ground or occasion of the bargaine . this the holy ghost discouers to be an vnsatiable desire of earthly things , teaching vs thereby , that naturally the minde of man , as it is immortall and not to be fadomed ; so it is restles and neuer satisfied . and therefore affecteth vnmeasurably the things of the world : gladly would engrosse and appropriate all things to it selfe . it cannot brooke a share in it happines , it endures not to be stinted , and measured therein . so saith the spirit . the eye is not satisfied with seeing , nor the eare with hearing , and therefore much lesse the minde . so is the practise hereof discouered : they ioyne houses to houses , and land to land , till there be no place ; and the reason hereof is added , that they may liue alone vpon the earth : and the generall conditions of all estates discouers no lesse ; no man is contented with the place and calling wherein god hath placed him , euery one aymes at the highest ; subiection is a burthen and disgrace , and soueraignty tickles with the conceit of deity ; where the soule finds no rest in god , how can it be but restles in hawking after shadows ? where pride is a chaine , how can bondage or subiection be any whit brooked ? and seeing happines is conceited in these outward things ; if caine be cast out of gods presence , he must eternize his name in building of cities , & compassing the world . who would not enioy the most of all those things , that he may haue greatest happines ? can there be a greater plague to the wicked then still to be desiring , what they compasse ? and may not this turne about to turne them home againe , that as the doue whē she found no rest for the sole of her foote in the world , returned againe to the arke from whence she was sent forth : so the poore soule being tyred in the compassing of these earthly things , and confounded in the pursuit thereof , may be forced to turne the current of her desires to the true obiect , and to seeke for happinesse in her god onely . oh that we were wise to discerne the euill sicknes , and therein to take notice of the power of corruption . are we sick of the world , and neuer satisfied therewith ? how doth this discouer our barrennes of grace , how doth it conuince our bondage vnto sinne ? where grace hath taken roote , we dye vnto the world ; where god is preferred , there mammō hath no place . how doth this discouer an impossibility in nature , to obtaine grace by it owne power , seeing the glory and wisdome of nature is enmity against god : exalting the world and it shadowes , aboue the true substance of euerlasting happines ; making the wedge of gold it hope , and it belly it god ? why do worldings engrosse and compasse the earth , but that they haue no hope of heauen ? but that their maine happines is to enioy the pleasures of sin for a season : and that they may enioy them more freely , they plot for greatnes , that none may controule them , they heape vp aboundance of treasures , that they may haue continuall matter to nourish and encrease sin . doth not affliction bridle sinne , and withdraw many encouragments there-from ? doth not troubles awake the conscence , and at least breed some remorse & outward abstinence from euill ? then well fare fulnesse to fatte the heart in sin , that it may be sencelesse thereof , and so commit it more greedily ; wel fare prosperity to drown the heart with a vaine conceite of gods fauour , as if he loued vs , because he bestoweth such a large portion vpon vs : that so though the minde be sensible of sinne , yet it may swell with presumption , & prophanesse ; that though we liue so , yet god approues thereof , we prosper and growe in greatnes , therefore all is well . and doth not this make way at length to desperate atheisme , that because we are spared , nay we prosper , and thriue in sinne , therefore the lord is like vnto vs , he likes of our sinne ? and so the conclusion heereupon followeth by degrees , that the foole saith in his heart , as hee hath proued it by his waies ; that there is no god at all , but to prosper in the world , to doe what we list : nay hence it followes in the end , that seeing we doe what we list , therefore wee are gods , knowing good and euill . this was the groūd of that grosse idolatry in deifying others and this not vnwillingly induced great ones to assume this diuine power vnto themselues , by there transcendent power and priuiledges , not onely to cōtroule their owne lawes , but euen to encroach vpon and iustle out the law of god , and so to seate themselues in the place of the most highest . thus antichrist arose by degrees from earthly happines , to a concept of diuine power , exalting himselfe aboue all that is called god , because hauing taken a surfet of worldly pompe and fulnesse , hee thereby established a visible monarchie , not only aboue emperours & the potentates of the world , but euen aboue heauen , and ouer hell it selfe , encroaching into the prerogatiue of the most highest : and making and changing the eternall decrees at his pleasure , presuming with his fained , and vsurped keyes , to shut and open heauen and hell at his will , and by his deceiuable miracles and presumed perfection exalting himselfe in the hearts of all beleeuers aboue all that was called god. and the maine ground hereof was the iust iudgement of god vpon the whore , whom as he had appointed frō all eternity to euerlasting perditiō , so to this end for the more righteous execution of his decree , he gaue her fauour with the great ones of the earth , by whom being cherrished and aduanced to bee queene and empresse of the world , heereby she was drowned in securitie , and said she sate as a queene , and should see no euill , and so by securitie was hardned in her sin , & therby committed the same more greedily ; and so being deceiued by sinne , grewe to deceiue others , that shee might the better excuse her selfe , and make prey of the blinded world : whereby as shee executed the wrath of god vpon the vtter court , and reprobates of the visible church ; so by her oppression and horrible wickednesse , by her vnsatiable ambition , and couetousnesse , by her diuellish treacheries and bloody cruelties , she is now growne hatefull to those that were her owne , being enuied for her greatnesse , hated for her wickednesse , and detested for her treacheries ; so that her owne greatnesse hath begun and will certainely accomplish her iust ouerthrow , and fatall destruction : her owne louers that formerly aduanced her , being bewitched with the cup of her fornications , as they haue hitherto , so still they shall leaue her , for her odious wickednesse : yea , they shall not cease to spoile , and vtterly roote her out , that so her destruction may be their safetie ; and the lord may be glorified in his righteous iudgements . euen so , o lord , hasten thy worke , for the comfort of thy church , and glorie of thy great name . and let this in the meane time admonish the wise , that they be not partakers with her of her sines , lest they partake with her of her plagues . aboue all : let it aduise vs , especially to take heed of these two capitall sinnes , of pride , and couetousnesse , the one being the meanes to nourish the other , and yet couetousnesse being the meanes to confound pride , in that it cannot be satisfied , cannot attaine it desire . let ieremies counsell to baruch , be seasonable in these daies ; seeke not after great things . if our hearts bee right , we haue an higher ayme ; and if they bee not , wee cannot wish a greater plague , still to be desiring what we cannot haue ; and when we haue the most , making our burthen the greater , and our account more heauy , at that great day . let this teach vs to labour contentednesse in our estates , by acknowledging our vnworthinesse of the best , and the sufficiency of the least , with the blessing of god , by dayly resigning our selues into the hands of our god : and imploying our talents faithfully to his glory , not considering so much what wee are short in of others , aboue vs ; but how many there are , that are short of our measure : labouring to supply what is wanting in out-ward things , by storing vp inward graces , which the more we heape vp , the lesse we shall desire and esteeme the others ; and the more we haue , the more we shall receiue : considering still of the shortnes of our liues , and suddainnesse of our account , that so still we may be rather carefull how to vse well , and so to account comfortably for what we haue , because we know not how soone we may leaue it : then to be desiring and caring for to morrow , because we know not what to morrow may bring . labour we therefore to rectifie our iudgements , concerning our ambirious desires , as if these did argue an ingenuous and free spirit : seeing , as there cannot be a greater marke of a degenerate minde , then to doate , and hunt greedily after earthly riches ; because where our treasure is , there also are our hearts : what we doate vpon , that wee make our god. so hereby shall wee approoue that we are risen with christ , if our affections be set vpon things that are aboue , and not on things below ; and the lesse care we haue of earthly things , the more are our hearts enflamed with the law of god : the more enliued with the hope of a better life . thus an vnsatiable desire of earthly things , possesseth euery man naturally : this conuinceth the obliquity and desperate state of nature ; this as it argueth it subiect to sathan , who is the prince of this world , so by this baite of the world he easily ensnareth vs to ineuitable destruction ; for so it followeth in the second place , had not satan matter to worke vpon from vs , he could neuer preuaile to our destruction ; were we not as tinder , apt to receiue the fire ; nay , had we not an whorish corruption in vs , alluring him to attempt vs , though he were neuer so instant , yet should he be disappointed . but behold now , the driuing of the bargaine ; what is it , that encourageth and enableth sathan to preuaile for our destruction ? there is a traytour within the citie , to open the gates to him , our vnsatiable desires of these things is that which he workes vpon . where these are , he easily fetcheth ouer the soule . the minde that is alwayes heauing after earthly things , is an easie and sure prey to sathans malice . the desire of riches is the roote of all euill , exposing to tentation and snare of sathan . and no maruaile . because as this argues 〈◊〉 of vnbeliefe , which hath renounced confidence in god , and so being iustly forsaken of god , is thereby left to the malice of satan . so these endlesse desires exclude and chase all ▪ good motions of the spirit ; yea , all law of common equitie , and so the rather expose to satans allurements : yea , where such desire hath taken hold , it exposeth greedily to any desperate wickednesse , for the accomplishment thereof , whereby the conscience becomes obdurate and senslesse , not onely of euill , but also the danger thereof : and so is the rather suppressed by the enemie ; yea , which is the worst of all ▪ this thirst of earthly things puffeth vp , and bewitcheth the minde with a false conceit of happinesse , and excellencie . as if this were the onely happinesse to engrosse and compasse all , that we may liue alone vpon the earth ; that none may share with vs ; none may controule vs : and so thereby layeth it most desperately open to satans market , as making the delusion effectuall , and so smiting the hand , for the confirmation of the bargaine . if happinesse consist in enioying the world , then what need we feare to venture the soule ; vnlesse we enuie our owne happinesse ? thus did satan fetcht ouer our first parents , abusing first their iudgements with a conceit of happinesse , in which ( indeed ) was their baine : suggesting , that if they did eate of the forbidden tree , they should be so farre from death , as that they should bee as gods ; knowing good and euill : and so by this slight easily brought them to his lure . lastly , if we consider what followes thereupon : namely , that though worldlings conceit of happinesse in these earthly things , yet they are confounded in their hopes , and fall short of their compasse ; though they desire all , yet many times they attaine not any such measure , as may satisfie their desires . how can this choose but breed despaire , and fearefull confusion ? and is not this now satans time to make prey of the soule ? now curse god and die , because we cannot haue our will. i cannot be worse ( saith the desperate soule ) and therefore the foole rageth and is carelesse ; nay , satan is not so ready to make prey of the soule , as he is to hasten the worke : achitophel now hath no helpe , but to hang himselfe ; i cannot endure this disgrace , my credite is gone , and therefore i am weary of my life ; and heere-upon i will be couragious , to let it out my selfe . behold the issue of worldly desires , they first puffe vp with pride , and then sinke in despaire , and so expose to sathans butchery . who so is wise let him vnderstand these things , and to whom the arme of the lord shall reueale them , let him cleare and iustifie the lord , seeing his condemnation is of himselfe . if wretched man doth make the wedge of gold his hope , and sets light by his soule for the obtaining of this trash , renouncing the happines of the life to come , for the enioying of this present ; is he not then the executioner of gods righteous iudgement vpon him ; doth he not subscribe to his owne condemnation ? the waies of god are equall and righteous altogether , but our wicked waies and desires do iustlie light vpon our owne pates , and our owne wisdome is our confusion . take notice therefore in the feare of god , of this euill sicknes reigning in thee naturally : & be thou wise to discerne the power and growth thereof , that so thou maiest preuent the malice of sathan . the regenerate themselues haue not beene without some spice of this disease : the apostles dreame of an earthly kingdome , and peter would faine haue tabernacles built on earth , to enioy some constant happines heere . the saints haue sretted at the prosperity of the wicked , because they haue conceited it belonged vnto them , and who should rather haue it then they , who can best tell how to vse it ? and yet all this but tentation , arising either from ignorance of better things , or ouer-prising these present . blessed be god , the saints haue acknowledged their folly heerein , and iustified the prouidence of god disposing at his pleasure these earthly things . and therefore if any such desire ouertake thee , conceiue it to bee a tentation against the power and wisdome and prouidence of god ; and thy future good : and so enter into the sanctuary of the lord ; for resolution herein pray with holy dauid ? incline my heart vnto thy testimonies , and not vnto couetousnes . that these desires may not preuaile , keepe thy selfe wisely within the bounds of gods prouidence , vsing onely lawfull meanes for the compassing of thy designes ; so shalt not thou be exposed to sathans malice . consider the shortnes of thy life , and what will serue necessitie ; and so shalt thou cut thy coate according to thy cloath , seeing thou knowest not what the morrow will bring , that care is taken . and lastly , be wise to turne the streame another way ; set thy affections on things aboue , and labour for that gaine which hath sufficiency for it vnseparable companion ; seeke to bee rich in grace , & to aboūd in euery good worke : so shall thy bloudy issue be stanched , thy thirst satisfied of earthly things ; now thou hast drunke of that fountain , thou shalt neuer thirst againe , at least thou shalt so thirst , as that thou shalt be satisfied , math. 5. 7. to conclude this point : seeing we cannot be without these things , and it pleaseth god oftentimes to cast them vpon vs ; here be thou wise to put thy knife to thy throat , to set boūds to thy desires & affections to outward things . as first , if riches encrease , set not thy heart vpon them , psal. 62. 10. and that thou mayest not be bewitched by them ; consider that they are common blessings ; which the wicked for the most are partakers of in greater measure : and therefore in these thou mayest be no otherwise happie , then that the vilest may exceed thee heerein . remember their condition , that they are slipperie and mutable , and therefore no fit matter to place thy eternall happinesse on : if they will not auaile thee in the day of wrath , pro. 11. 8. much lesse will they secure thee of constant happinesse . they are burthens at the best , and 〈◊〉 res if thou close with them ; and therefore when thou hast most thou cariest thy clogge with thee , & if thou watchest not warily , they will proue snares to entangle thee . they are onely good to these that are sanctified , and therefore labour first for the meate that shall endure for euer ; and be carefull to sanctifie them dayly vnto thee by the word , & praier , 1 tim. 4. 5. that so the blessing of thy god may make them vsefull vnto thee . and seeing at the best they are but burdens vnto thee , and thou but a steward of them ; ease thy selfe wisely of this but then , by a bountifull communicating vnto others ; especially to the household of faith : & prepare thy soule to a dayly reckoning , either by some change in this life , or the day of refreshing , when thou must giue vp a finall account . thus shalt thou so enioy these things as not onely to preuent the snares of satan , but to lay vp a good foundation thereby against the day of christ. 1. tim 6. 19. if the lord hath yet kept thee short of that portion which he hath giuen wisely to others : that thou maiest herein also be maister of thy desires , learne first : to submit thy will to the will of the lord , who may do with his owne what he will. is thine eye euill because his is good ? consider that the least thou hast is more then thou deserue●●nd say with holy iacob , oh lord , i am not worthy of the least of thy mercies ; and this shall prouoke to thankefulnes for what thou hast , and teach thee to waite vpon thy god in the blessing thereof . remember that thou broughtest nothing into the world , and shalt leaue all with the world , and therefore hauing food and raiment , therewith be thou content . 1 tim. 6. 7. 8. consider the wisedome and goodnes of thy god , that now thou maiest go lighter to heauen , and hast a lesse account to make in the great day : and therein blesse god for thy little , because a small thing that the righteous hath is better then great riches of the vngodly . psa. 37. 9. and if yet thy desires may be enlarged for more , yet bound them still with subiection to thy god : set not the stock vpon it , as if either thou must haue so much , or else thou canst not waite on thy god in perswasiō of his loue : but desire with condition , as it shall turne to thy good ; and so what is best shal be suplied vnto thee ; either thou shalt haue more , or that which thou hast shall giue contentment . and heere it shall much auaile to order thy desires , if in steed of enlarging the same , thou rather restrainest them : as well to be abased and emptied of what thou hast , as to abound in seeking more ; oh , how shalt thou thus maister thy greedy desires ? how maiest thou prepare thy selfe to euerlasting fulnes ? lastly , let thy rest be still vpon the prouidence of thy god , who feedeth the rauens and clotheth the lillies , though they neither spinne nor labour therefore . and shal not he much more increase thy oile in the cruse , the meale in the barrell ? if thou canst be faithfull a little , shalt thou not see greater things thē these ? thus maiest thou captiuate thy carnall affections , especially if with thy small measure of outward things , thou shalt compare thy portion of grace ; which if it be lesse , thou hast more neede to raise thy affections higher : if it bee more : why art thou troubled for this outward want ? this grace shal be sufficient , and so sathan shal be excluded . but alas , he will not be shut out so : his triumphs are too apparent , his delusions too forcible : how many are content for these things to trade with him to the losse of their soules ? how ordinarily do men transgresse for morsels of bread ? how willingly is the soule made a prey for the gaining of earthly things ? behold the bargaine , and tremble at it ; blesse thy god that thou hast not beene ouerraught ? and lamēt the misery of thy bretheren that are daily thus deceiued . how commonly do men prostitute their soules for the loue of the world ? shall wee discouer the delusions which preuaile hereunto ? they liue by sense , and not by faith , and see no better , and cannot see a farre off , 1. peter 1. 9. and therefore no maruaile if they dote vpon the present : and so not long able to liue by faith in the speciall prouidence of god , and hope of better things , no maruaile if they make a contradiction betweene these things which are indeede onely subordinate , concluding that they must liue ; and therefore they must deceiue , breake saboth , what not ? as if conscience to god , and care of this life , were contradictions ; we could not thriue and liue in the world ; and thriue to heauen also ▪ whereas indeede if we could trust god , & waite vpon him , we might finde that godlines hath the promise of this life as well as of that which is to come . indeed if we could trust in god , & waite vpon him , in well doing , we should verily be saued : we shold want nothing that is good . as worldlings want faith , so they want patience : and therefore seeing they cannot tary the lords leasure for the blessing of their labours , therefore they will take what is at hand , whatsoeuer it cost them : what is this birth-right vnto them , seeing they dye for hunger ? tell me not of my soule , i must not sterue , and be discredited ; i must be receiued when i am put out of my stewardship , and therefore i see no way but to deceiue and so to prouide for my selfe . thus want of patience breeds resolued wickednesse , and this exposeth the soule as a prey vnto satan . adde we hereunto that fearefull condition whereunto worldlings are subiect : that whereas they account their conscience as their greatest enemy , and their credit and estimation as their chiefe friend , nay as the onely idoll whom they worship : therefore seeing their thriuing in the world is that which may both maintain their credit , on the one side , and also either lull the conscience asleep , or flatter it on the other side : if prosper in the world , either they haue no sence of dāger ; or els all is well , because they prosper . ephraim saith , i am rich & encreased in substance , and therefore they shall find no iniquity in me , that were wickednes ; either i am senceles of euill , because my heart is fatted vp with prosperty , or if i am priuie of my selfe of any , yet god is at peace with me : i haue more then my heart can desire . is it any maruaile if now hands be strucken , the bargain is made vp ; either i haue no leasure to thinke on my soule , because the world comes so fast vpon me ; or my soule is safe enough , seeing i haue my desire : or , which is common with worldlings to wish in this case , so i may enioy this happines , let them take heauen who list , i haue my portion already , and therfore i looke for no other . the iustice of god is admirable herein , who giuing the wicked now their hearts desire ; nay , more indeed then they would desire : doth not this encrease the delusion by lulling them in securitie , and flattering them in a vaine conceit , of present happinesse , that they may willingly renounce the happinesse of the life to come ? that so they may not repent of their bargaine , but euen sticke vnto it , and so harden their necks against all contrary blasts . lastly , the policie of satan is herein also notorious , that though there should be some hucking at the bargaine , by reason of some crosses which may befall them in the world ; or some reckonings of conscience within , to confound the sin : yet herein also are they supplyed with meanes to make them sticke to their bargaine . either they haue beene too scrupulous in their dealings with men ; which may arise from the light of common equitie and selfe loue , because they expect like dealing themselues : and therefore now they must mend the matter , by letting loose the conscience to greater euils of oppression , and such like grosse wickednesse ; that so they may quiet the conscience , by deading the sence : or else , they haue beene crossed in the world , to see whether they will be daunted with a little , to try their homage thereto ; or because they haue not been carefull enough : and therefore now they must redouble their cares , and more intend the mayne ; they must now be more industrious to recouer their losses , more abiect and slauish to make vp their mouthes ▪ oh , how common are these courses with worldlings ! how fearefully heereby doe they enthrall themselues to destruction ? to conclude this point , that god may bee iustified , and satan excusable in comparison of our selues , that our destruction may appeare principally to be contriued by our selues : may we not obserue in worldly men , as an vnsatiable desire in these things , excluding all heauenly obiects , and so drawing on satan to chaffer with them , so many such desperate fetches , both in the compassing of these things , as also in the enioying of them , which doe necessarily auouch the making vp of this bargain . consider , i pray you with me , their ground , and meanes in compassing these things ; obserue now wisely their ende , in labouring for the same . touching their ground ; is it not plaine idolizing and deifying of these things , by putting their confidence in them , as if these were the god that they onely must adore ; as if happinesse , did onely consist in these ? iob 31. and doth not hence follow another fearefull ground ; that as these are counted the true happinesse , so they are able to make them perfectly happie , that enioy them : and therefore he that enioyes them most , hath most happinesse ; and so as god , may rule and doe what he list . and what neede he then take care for any other happines ? what need he feare whatsoeuer bug-beares of heauen or hell , that simple men are feared withall ? let vs eat and drink , for to morrow wee shall die , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . giue me the present , take the future who list . such are the grounds to compasse these things , and are not the meanes suteable ? yea surely . how can we expect grapes of thornes , or figges of thistles ? as these are perswaded , so they practise . no god in comparison of these , & therfore no god to the compassings of them . the cōscience is too nice a rule to guide thē herein . the word too precise , and enuious against their happines . and yet that they may haue some colour to deceiue , and be deceiued , heere the law of man , nay the abuse rather of the law , and custome of the time , comes in to be their warrant . thus it hath passed , and therefore it is currant . nay , is not the present euent vsually a warrant herein ? it hath sorted well ; and therefore it is well : what should i say ? a deceiued heart hath seduced them , and a deceitfull world hath bewitched them ; they must not be like no body , they shall lose their custome , if they will not buy and sell on the sabboth ; they shall be deceiued , if they studie not to deceiue : conscience goes a begging , and craft is the way to thriue ; if man see not , god will forgiue : and that man may not see , we will haue darke lights , and false waights ; the epha shall be made great , and the shekle small ; we will be at a word when we deale with professors , that we may deceiue the sooner . and we will haue three wordes to the bargaine , rating our wares at treble the value ; that we may fetch off the ideot , if not at the first , yet at the second or third rebound . is not euery trade a mysterie forsooth ? and is not this mysterie abused commonly to deceiue , and be deceiued ? my skill faileth me to diue into this mysterie ; onely i desire , that into their secrets my soule may not enter ; my glorie may not be ioyned with their assemblies . let this suffice , happy man that so toucheth pitch , as not to be defiled with it ; that so seeketh these things , as that he hazardeth not his precious soule . too manifest it is , that the most take this libertie , and which is most fearefull , they sinne euen by licence . the vsurer hath his warrant , the deuils factor ( i meane ) the stage-player , his colour to owne him to his maister . the best calling not without it snare to enthrall the soule . this shall appeare the better , if we now consider the ende of compassing these things : which what is it vsually else , but either that we may liue vncontrouled , that the soule may take it ease , and eternize it name ouer the earth , that it may out-face and dare heauen , that it may fat vp it selfe to the day of slaughter ? where church maintenance for our faithfull labour , must discharge the same , as if it were onely a-preferment of learning , and not an encouragement to painefulnesse ; where simon magus must enter in , and poore simon peter liue vpon almes ; where diotrephes that loues the preeminence must engrosse all , and gallio cares not for these things : whose god is their belly , there end must needes be damnation ; who thus sow to the flesh , shalll they not of the flesh reape corruption ? thus the ende of worldlings in heaping vp riches , discouers their deceit , and so their desperate case . and can we looke for a better haruest of such fearfull seedings ? consider we a little , how they vse these things : are they not vsually in extreames and so bode extremity ? either the loue of these so besotte them , that for feare of parting with them , they cannot affoord themselues any comfortable part thereof : it more comforts them to behold them , that they may haue the credite and possession thereof , then to take their part of them cheerefully for their maintenance : who so poore in this case , as they that are vsually most rich ? who lesse enioy that they haue , then they that haue most ? so righteous is god to make them purueyers for others , they shall hoord vp siluer as the dust , but the righteous shall diuide it : so shall the rust of what they haue hoorded vp , bee a witnesse against them , and consume them with fire : so shall the cry of the poore whom they haue oppressed in scraping , and defrauded in detaining from them , pull downe vengeance vpon their heads and hasten their owne comfort , in their iust confusion . doe they not in distrust of gods prouidence , vsually make idols of these things , and so are giuen vp to make idols of themselues ? hauing mouthes and yet dare not taste , hauing bellies , and yet pine themselues ? as they vse their goods as babies , onely to gaze and play withall ; so they make babies and sots of themselues , fit onely to be gazed at , and scorned of the world . loe , this is the man that boasted of his riches , and put his confidence in the multitude of his treasures . thus they which haue oppressed others in gathering goods , are iustly left to oppresse and defraude themselues of the lawfull vse of them , feeding themselues chiefly with the winde of credite , and vaine estimation , and so they iustly reape the whirle-winde of gods righteous vengeance . and thus are many caried with this extreame ; others that thinke to hit it , by taking their portion , yet doe they not as fooles fall into the other extreame , by prodigalitie and excesse ? witnesse their fat paunches , and leane soules ; their whorish attire , and barren possessions , where a paire of slippers shall deuoure a whole lordship ; and a cast at dice , cast the master out of all hee hath ; when the harlot shall bring another to a morsell of bread , when the contentious spirite of some , shall make them foote-stooles to set the lawyer aloft : and the idle braine of many shall make my gentleman a begger ; when the broker shall fleece him , and the vsurer flea my yong master , for his filthinesse and gaudery : who will not say that this wealth was disposed for the owners destruction ? that plenty hath brought forth vanitie , and the daughter hath deuoured the mother ? thus by the gathering and abusing of these earthly things , it is more manifest that worldlings engage their soules for them , and so following and honouring satan , herein doe bewray themselues to be his , to whom they doe homage . oh , that we were wise to try our selues hereby . is it not now a ruled case among worldlings , that there is no hell but to be in debt ? that it is madnesse to thinke that there is any such couenant with satan ? haue not the worldly wise condemned the whole doctrine and practize of witch-craft , which is by compact with satan , because they would be sure of their couenants with him ? and is not the ground thereof , that roote of atheisme , that they account of no god but mammon , no heauen but worldly happinesse ? tell a worldling that he is ruled by the god of this world , that his loue of money argues him to bee his slaue , and he will boldly reply ; that he defies the diuel , he hopes to blesse himselfe frō him as well as the best . and yet his way vtters his folly and desperate estate ; he hath made the wedge of gold his hope : and therefore his hope and foundation is built vpon the sandes , his wisedome is worldly , and therefore sensuall , and so consequētly diuellish . deceiue not therfore thy selfe in the feare of god ; thou mayest be receiued into an outward couenant with god , & yet make a secret compact with satan , for the vn doing of thy soule . oh , how many demi-asses may bee found among vs , that howsoeuer they haue giuen their names vnto christ , yet they haue giuen their hearts to the diuell ; and all by embracing this present world . shall we for our better informing take a view of some of them ? doth cain build cities , & seeke to nestle himselfe surely on the earth , to auoid the storme of heauen ? this plainely doth auouch his reiection from god. if balaam for promotion , will bring god to his wicked bent : doth he not loue the wages of iniquitie , and expose his soule to the rage of sathan ? if saul to cloake his sinne , will be hindered of the people , shall he not be reiected of god , and hasten his own confusion ? doth iudas sell his maister for the wages of vnrighteousnesse , and doth he not set his soule to sale to the deuill ? as by these , and the like examples of diotrephes , hymenius , alexander , &c , wee may take some scantling of our estates , whether wee haue made this bargaine , or no : so yet to make a more particular search hereof , let vs examine our hearts by these rules ; do we first seeke the world , and not the kingdom of heauen ? will wee make sure of thriuing first , before wee labour for knowledge , and the feare of god ? and if it come to the iumpe , that either we must straine our conscience , or lose our profit ; because we cannot bee contented with a meane , wee cannot waite vpon the blessing of god in the way hee hath commanded , wee will venture a ioynt whatsoeuer come of it . is the sabboth no barre to hinder our vnsatiable desires , but either we wish it were gone , that wee may returne to our vomit , or we cannot stay so long but euen on the lords day we will serue our lusts in buying and selling , in tossing and tumbling vp and downe , making that day of rest restlesse , by our worldly thoughts and carnall pursuites , by our prophane pleasures and pretended liberty ? haue we begun in the spirit , and haue quickly enough thereof ? and so we can easily limite our selues in heauenly things , we haue knowledge enough ; nay , we may be too zealous , too holy , more precise then wise , too much learning may make vs madde , or fooles : to leaue a bird in hand for that in the bush , that so we may enlarge our desires with hell , and stil cry with the daughters of the horseleech , giue , giue . and haue we no leasure for religion , our thrift comes in so fast , al time is too little , either to husband wel that we haue , or to better our estate ? lastly , for the better iustifying of our selus in our temporising and hypocrisie : do we now labour to stint others to our measure , both by traducing such as are before vs in grace , as vnreasonable and madde fellowes , that know no compasse , as by alluring them with our glorious shewes , to curse where they will blesse , to call light darknes , and darknes light ? surely these are more then probable coniectures , that our soules are engaged to the world , that our heauen is on earth , and our happines in hell . in a word , where credit is the guide and bridle of conscience , and profit the touchstone and square of religion ; where conscience is the broker to colour deceite , and religion the factor and handmaide for profit ; where ciuill honestie goes currant for substantiall righteousnes , and bodily seruice is a sufficient couering for secret wickednes ; where the fruite of the body must satisfie for the sinne of the soule , and the mercy of god must be the cloake to cruelty against our selues and others ; will the lord be mercifull to presumptuous sinners , can there be hope of mercy without the bonds thereof , seeing there is mercy onely with him that he may be feared ? and is there any feare of god , where prophanesse is iustified , & that by abusing and peruerting the straight waies of god ? and can these be but abused where credit is made the head , and conscience the tayle ? can the conscience be free where profit limits religion , and ciuility is the iudge thereof ? and can wee admit of any iudge then ciuill honestie ? must we not make the best of what we haue , seeing wee will haue no better ? this serues the turne for the present , and what neede we any more ? and is not now bodily seruice made an idoll , and will worship set in the seate of the scorners ? we despise all others that make conscience of their waies , they are but a base and beggerly multitude , that know not the law ; if they cannot liue by their religion , they haue a bad master . and therefore welfare worldly wisdome , that hath two strings to it bow ; if god will not helpe , yet wel fare mammon to helpe at a pinch . and seeing mammon serues our present turne , what more profit shall we haue in the seruice of god ? nay , may not our precisenesse hinder our profit ? and therefore religion must be cast off as an enemy to our owne profit , or else submitted to the compasse thereof . behold the power of delusion preuailing with worldlings , and let vs wisely trie our selues hereby . to conclude this point : seeing this bargaine is a mysterie rather performed in deedes then in words , not without it glorious pretences to ensnare vs more easily , & accompanied with dangerous sophistrie , whereby we hope to come out thereof : learne we then in the feare of god , first what these vizers and pretences are , and how we may disclaime them . the vizers vnder which this fearefull bargaine is concealed ; are first , that the blessing of god maketh rich ; to thriue and encrease in the world is the gift of god , and recompence of our labours , and therefore who would not labour for aboundance , seeing the lord giues time thereto what neede we feare danger in that which is a blessing ? which though it bee true to those that be sanctified , yet neither any childe of god must looke for this blessing , because it seemeth good to our god to giue some more , that they may be stewards for others , so also to giue some lesse , that there may be a maintenance of the holy fellowship , by this mutuall communication of each others gifts ? and so this diuersitie of outward gifts , that the rich may ease the poore of their burthen of want by communicating of their store vnto them , and the poore may also ease the rich of their burthen of riches , and further their reckoning against the day of the lord by their thankfulnes and prayers , thus the rich and the poore meete together ; the lord is the maker of them both . and the lord may haue the onely glory of his wise prouidence , though in giuing to each as pleaseth him , yea in satisfying each in this different measure here with thankfulnes and contentment . and so either of them may be prouoked to hunger after durable riches , the rich in that they are but tennants at will , and stewards for others , and therefore must giue vp their account : and the poor also hereby prouoked to hunger after heauenly treasures , in that they are wisely stinted & dieted of the present . and therefore as neither the saints must reckon of these blessings , so neither must they measure the worth of their labours hereby , as if they did not serue god aright if they were not recompenced with aboundance ; because as our seruice of god deserueth not the least , so to serue god for these things , is to serue our selues aboue him : and so though we haue our reward heere , yet we may misse of it in a better life . and therefore that iob may not be iustly challenged to serue god for these things , they shal be taken from him , that his secret corruption may be purged out , & sincerity approued . and on the contrary , many an hypocrite and earthworme shal haue his portion in this life , & be glutted in these things more then his heart can desire , that so he may be iustly deceiued , in what he desires to be flattered , namely , an opinion of goodnes ; and may also deceiue others hereby , that measure righteousnes by outward prosperitie ; & yet most fearefully also deceiue himselfe , not onely in finding no contentment in this his supposed happines , but on the contrary , being giuen vp by one delusion to another . that as he accounts it a seale of his vprightnes to be crowned with aboundance , so he shal esteeme this his happines ; either on the one side , to abuse these things by putting them to no vse but vsury , and so defrauding himselfe and others of the comfort of them ; or else on the other side , imagining this his happines to crowne his head with roses , & fare deliciously euery day , he shall be giuen vp to the abuse of these things by riot and excesse : not onely to the iust shame and confusion of all his ciuill honestie , and conceited goodnes ; but to the iust ouerthrow of his conceited happines in them ; as by his ryot and superfluity , bringing himselfe ofttimes to a morsell of bread , and yet cannot haue so much as the huskes which the swine fed on , to satisfie his necessitie ; and so hereby plunging himselfe into fearefull shifts , and wofull despaire . behold here the power of his delusion . and conclude we iustly hence , that the aboundance of outward things , as they are but common blessings , so they are often giuen to the wicked as curses , to hasten their destruction . and they are often denyed to the godly in mercy , to try their sincerity , their faith , and patience ; and also to prouoke their appetite to more heauenly treasures . so that , it is not the hauing of aboundance , but the right vse thereof , which is the blessing of god , 1. tim. 6. 18 , 19. whereby wee shall lay vp a good foundation against the life to come . and therefore it is but a delusion to imagine that the more we haue , the more we are blessed , as being the colour whereby satan drawes vs on to this bargaine ; laying hereupon this false ground in our hearts , that wee must abound in these things , or else we cannot be blessed . and so vpon this sandy foundation , raysing vp this towre of babell by diuers stones : as first , to take vp our hearts especially , to the compassing hereof , and so to preuent them of the true riches : next to plunge vs into any base and carnal courses for the enioying of the same , and so harden the conscience in sinne . and lastly , to exclude repentance euer , by the enioying hereof ; as if this were our happinesse , to be secure of our estates : and why may we not be secure , seeing we sit as a queene , and shall see no euill ? we say in our prosperitie , we shall neuer bee remooued ; we haue feathered our neasts on high , and our habitations shall continue for euer . and so securitie makes way to sudden destruction ; thou foole , this night shall they fetch away thy soule : euen when thon sayest vnto thy soule ; take thine ease , thou hast goods laid vp for many years . learne we hence therefore in the feare of god , to discerne this dāgerous colour , & so be we wise to preuent the same , as heretofore hath beene directed . the second colour wherby satan draws vs on to this desperate bargaine , is the pretence of our callings : some wherof are such , as cannot be managed without aboundance ; and herein the delusion is more forcible , for the enthralling of the soule ; both in that aboundance , beeing an inseparable companion to greatnes , doth hereby puffe vp the heart , and so exalts it against the lord , as if this great babel were attained by our own wit and industrie , but vsually that we come to that fulnes without our owne labour and endeauours . hereupon we grow carelesse in the vse of what wee came so lightly by , and either vpon vaine pretence of munificence , we lauish out on such as wee purpose to honour , that so we may be as gods ; in bestowing where we will : or , we supply prodigalitie , by oppression of others ; and so affect a kinde of deitie , in taking from whom we list ; and so on either side , doe willingly endanger our precious soules , either by putting confidence in that which daily we confound in our abuse ; or els by abusing the trust that is committed vnto vs , as beeing but stewards for others , and seruants to the common good . behold here then the delusion in high callings ; and learne we thus in the feare of god , to auoid the snare thereof . consider we that high callings , though they require necessarie supply of aboundance , yet it is not so much for their owne , as the publique good : so to keepe their owne estate therewith , as that withall they remember , that they are subordinate to the highest ; who as he gaue them these things , so hee will require an account of thē . and secondly , that they are also herein but seruants to the publique ; so to carie their state , as the common-wealth may thereby flourish . and therefore they must euer bare of their fulnesse , to comfort the emptie soules : as good nehemias did not take their set allowance of the gouernour , for the reliefe of the distressed . and in this most absolute libertie , they must be confined within the boundes of best deseruing . for the casting of courtesies vpon a person , that is otherwise meritorious , is as seede that is cast into good ground : which commonly yeelds returne with much comfort ; so that our , care and paines is so farre from being cast away , as that wee reioyce therein . especially , be they carefull to honour god with their fulnesse , in emptying of themselues , for the good of the church and common benefit ; that so they may giue vp their account with ioy . this concerning high callings . as for the other ordinary , and inferiour condition , though each through pride and discontent be ayming at the highest ; yet let him here obserue the rules before set downe ; and so shall he auoid the snare which lyes therein . and thus of the second colour , drawing on to this bargaine . a third colour there yet remaines hereto ; namely , the conceit of doing the most good : which seeing we then can lest do , when we haue most ; therefore each desireth aboundance , vpon pretence hereof : and so , either vpon pretence of doing good , swalloweth vp many euils in the gayning of these things , and so committeth euill that good may come thereof , whose damnation is iust ; or else , which is worse , and yet a common case , though he hath got much wickedly , yet by doing of good therewith , he hopeth to make amends ; and so is iustly met withall by diuine vengeance : either he is taken away in his euill getting , and so depriued of his hope of doing good , or making amends thereby ; or else , if he bee spared to try his charitie , is it vsually any other , then either to giue somewhat at his death , when he can keepe his mammon no longer ? and so it is not thankes-worthy ; or if any come from him while he liues , what is it else , but either to grease a fat sow , and cast water into the sea ? or else , he parts with a godgin to catch a pike , his table is a snare , and his wealth a nette to make him friends therewith , or bridle his enemies : either he must haue a trumpet to bring him in present reward , and depriue him of the future ; or hee giues with one hand , and kils with the other ; the body must be relieued to enthrall the soule , or the soule is neglected ; so the poore carkesse may be refreshed , and that rather sparingly to kill it often with a lingring consumption ; or glutted once a yeere , to fat it vp to the slaughter . behold the ordinary charitie of worldlings , and iudge whether they proue good to themselues or others . learne we therefore in the name of god ; thus to preuent this delusion . as first , by considering , that as the holy god hath appointed lawfull meanes for the obtaining of his owne blessings , so that we may not doe euill that good may come thereof ; so he requireth no more of vs , then accordingly as he giueth : the widows mite is accepted , when we haue no more ; and the pound of the vaine glorious is reiected , where lesse will serue the turne . neither the fruite of the body will procure any satisfaction for the sinne of the soule , but to do righteously and walke with god , this is acceptable with him . no other sacrifice of distributing to others , is so pleasing vnto god , but what is especially to the houshold of faith ; what may further our owne and others saluation . aboue all know we that god loueth a cheerefull giuer : and therefore while we liue , and haue time , let vs be doing of good , lest to morrow bee too late ; and let vs send our goods before vs to make vs friends of them , not leaue them behinde vs , lest wee lose the comfort of them : and whatsoeuer we doe , let vs ayme at the glory of god , and doe it for his sake , who thought not his life to be deare for vs : that so casting our bread vpon the waters we may finde it againe . and thus of these delusions , which draw men to this bargaine . there followeth another sorte of deceits , which giues vs hope that though we haue ventured on the bargaine , yet we may be free againe ; of which we shall haue fitter occasion to speake in the last place . and so we come to the last place of obseruation ; namely the iudgement of the bargaine , which if our sauour may be iudge , will profit vs nothing ; for so his words imply : what shall it profit a man ? that is as much to say , he shall profit nothing thereby . it is a very hard match to hazard the soule , though it were for the gaining of the whole world . the reasons hereof lie couched in the words themselues , which do imply two things . first , a comparison of the price with the thing bought ; the price is amplified , first by the matter thereof , which is the soule . secondly , by the appropriation , it is our owne , as being our best part , yea indeed al in al ; that which is the life of our life , that which must continue for euer with vs , when these things perish with the body ; that which eternally shall rue this bargain , when we haue no other benefit thereof . out of which two circumstances , the holy ghost doth inferre the iniquitie of the bargaine : as that first the immortall and diuine soule being made a price for these fading and earthly things , this argueth that we haue paied more for them then they are worth ; and so withall haue made a bad market . secondly , that when as in other bargaines though we haue lost at one time , yet we may helpe our selues in another , yet this losse is irrecouerable , because our soules once thus lost can neuer be recouered againe ; if sathan haue once got hold on vs by this bond , we are like neuer to get out againe : because it is a bargain made willingly , and with great aduice and wisdome : abusing religion and conscience to the driuing thereof , and reiecting all sence of religion and common honestie for the enioying thereof : what sacrifice now is left for sinne , to such that haue thus made a mock of the sonne of god , and esteemed basely of his bloud , in comparison of the world . and therefore let no man deceiue himselfe with vaine conceits , as if hell would be satisfied , or god mocked . doth he thinke to winde out of the bargaine by deceiuing the deuill with this tricke , that his soule was not his owne , and therefore he could not sell that which was none of his ? the holy ghost here contradicts him : it is his own soule . indeede it is not his owne to saue the same , he must be bought with a price , and so is not his owne ; but yet with this condition , that not as his owne , he may glorifie god therewith in body and spirit . to destroy and vndoe the same , so it is his owne , he hath this by inheritance , to be his owne destruction ; our destruction is of our selues , & that it may appeare so , what god hath decreed , we willingly execute in our conuersing with the world : we will haue presēt payment whatsoeuer it cost vs , & so that we may enioy the pleasures of sinne for a season ; we haue no respect to that great recompense of the reward . heb. 11. 26. oh but we hope to vndoe the bargaine by doing of good herewith . so indeede we may do good to others hereby , and haply to our selues for a season . but yet withall more confirme the bargain , in that our doing good to our selues , doth but harden the heart the more in sinne , and lull it in securitie , to expose it thereby to suddaine vengance : and our well doing to others may bee the vndoing of their soules : or though they fare the better euery way hereby , yet this doth not hinder , but that we may still fare the worse : as enioying more at their thriuing vnder vs , or boasting & contenting our selues with others thriuing , as hoping to make them our trumpes , or sponges in time of neede : howsoeuer , for good to other we may looke for indulgence , yet in the meane time we are cruell to our own soules ; and so for this cruelty shal be condemned and iudged of our selues . oh but thou wilt say , though none of these things will serue the turne , yet i may repent of the bargaine , and so it may be broken . so did iudas of betraying his maister , and yet he foūd no mercy : so esau wept bitterly , and yet hee foūd no place of repentance . deceiue not thy selfe , god will not be mercifull to presumptuous sinners . it is impossible that if we thus sin willingly in the pride of our wisdome , that we shall finde mercy though we seeke the same . and alas , how doe we seeke for mercy in this case , but for feare of vengance ? and what remaines there vnto vs but a fearefull expectation thereof ? is it with purpose to be ridde of our sinnes , or rather for hope we may returne to our vomit againe ? or rather doe we not dreame of mercy , and yet when we are awake we are an hungry ? hanging in hel oftētimes without pardon about our neckes , because we haue not pleaded it in the acceptable time . oh take heede to trie such conclusions with thy soule ; it is thine owne , and these things are but lent thee ; & therefore take heed how thou part with an euerlasting inheritance , for a tēnant at wil. it is thine owne , and must euer fare wel or ill with thee : and therefore be wise not to part with it , for that which when thou hast most neede of , will part with thee , and returne thy price againe , as the iewes did vnto iudas , to beginne & encrease thine euerlasting torments . oh how gladly now would worldlings wish that they had parted with their soules , neuer to thinke of them againe ! but alas ; heerein they are miserably deceiued ; they part with the happines of their soules , which was none of theirs to giue , and all the good they gaine hereby , is , to haue their soules returned vpon them , and stick to them in their confusion , to the most desperate continuance thereof for euer . and yet in the meane time there were some miserable comfort vnto worldly men , if they could for the present enioy their bargaine . but marke i pray you how the holy ghost sets down heerein , the subtlety of sathan , and so discouers in the a place , the trechery of the bargain ; sathan will be sure of his part to fetch ouer their soules , though he neither can or would performe the bargaine vnto them . first i say , he makes sure worke with them : he binds them by their thoughts , they do dreame of no other heauen : sleeping and waking this is their compasse , to be rich , to liue in pleasure ; nay they cannot sleepe for this , they cannot wake but to this . 2. hee bindes them by their words , all their talke is of the world , and how to compasse the same : the saboath is no other wayes sanctified , but to conferre therof , either abroad as occasion serues , or at home in their closet . here they blesse their soules in what they haue , or may compasse : euery day too little to fetch in profit by lying or flattery , by detraction or wispering ; their very tongues are set on fire of hell , to owne them to their maister . especially , their way vttereth their foolishnesse , and slauerie to satan ; he is not so readie to offer , as they to execute : what by deceite in bargaining , and fraude in selling ; what by crueltie in oppressing , and cunning in vndermining ; what by engrossing to themselues , and encroaching vpon others . he is not wise , that hath not a tricke to deceiue the law , and so his owne soule . their purpose is well knowne to satan by their words and actions , and so hereby he surely bindes them to performance of the bargain . but now on the other side , doth hee performe with them ? nothing lesse . the holy ghost sets out his performance , which he cannot ; yet if , or though , supposing what may be , and so implying it cannot be . and indeed how can it be , that satan should performe with them ? alas , the earth is the lords , and the fulnesse thereof ; and he giues it to whom he please . but satan is the god of this world , and prince that ruleth in the ayre . true , but so onely reputed of the wicked , that adore no other thing ; so onely deputed vnder god , to deceiue and plague them therewith . he offereth to christ ; all these will i giue thee : alas , they were none of his to giue ; he cannot so much as take an haire of our head from vs , without the dispensation of the most high ; much lesse can he giue vs the least crumbe , but by leaue from god. and see herein also his notable treacherie , he offers these of gift freely , which are none of his to giue : and yet wee must exchange our soules for them , which are infinitely inualuable . thus is not satan able to giue vs these things , neither indeed are we capable of what hee so largely offers . what should wee doe with a whole world , whereof nothing is our due , and the least may serue the turne ? is it not at the least as sauls armour , too heauy a burthen for vs ? and when we haue the most thereof at the best , will it not prooue too heauie a reckoning without the blessing of god ? behold here then , the conclusion in the bargaine . neither can satan giue what he proffers , neither can we receiue the same : and indeed , neither would satan , if he could , performe with vs , to keepe our desires afoote , and so thereby our subiection to him , to any base courses for the attayning thereof . he enuies our present happinesse : and were he not bridled by the wise and mightie lord , so vnquencheable is his malice against the power and gouernment of our god ; that if there were no other reason but to disgrace the prouidence of god , he would daily breed combustions , and desolations among men . no man should enioy a day of present happinesse , he would be tormenting before his time , and make hell euen with the earth by contnuall butcheries and massacres . but he is wisely restrained by the lord , for the honour of his generall prouidence , and for the execution of his righteous iudgements against the wicked who serue him ; they shall not obtaine what they desire , to the iust confusion of their hellish homage , and yet to the hastening of their finall vengeance , by this disappointmēt of their hopes ; which either breed more griedinesse in sin to compasse the same , or els bring forth fearefull despaire , to thrust them violently vpon damnation : and all this , as righteously by the lord , vpon these that forsake him , so willing , by satan and themselues : who haue made faslhood their refuge , and are hid vnder vanitie , and so no maruaile if they reape what they haue sowen ; euen of the flesh corruption , and vtter confusion . obserue here wisely , the treacherie of the bargaine , and sit downe before hand , and cast vp thy peny-worths . is it no profit to aduenture thy soule for the world ? is the price too deare ? and yet thou shalt be deceiued too : if thou haue naama●s talents , thou must haue a leprosie also to the bargain : if thou hast thy desire , thou shalt haue 〈◊〉 in thy soule ; or though thou part with thy soule , yet shalt thou still be fed with the wind : either thou shalt not haue what is promised , or be better without it , so to be giuen vp to the abuse thereof , as thereby only to ripen thy sinne , and so hasten thy vengeance ; or els to part with it then , when thou most depends thereon . will satan play thus false with thee , and cheate thee in thy bargaine ? oh then , be wise in the feare of god , to preuent his treacherie . admire not these gallants that reauell in these things , neither enuie their happines that haue payed so deare for them , lest this doating admiration , dazle and corrupt the eye of thy iudgement , that so thou mayest wish to be like vnto them ; and enuie of their happines leaue thee to satans malice , to be ensnared in such wayes which haue set them aloft . looke into the sanctuary of thy god , to the ende of these men , that their present lustre may not bewitch thee : and be alwayes thinking of that life which is without end ; that so thy heart may bee satisfied with the hope thereof . build thy foundation by faith , vpon the rocke , that no stormes may split thee ; and let the load-starre of hope guide thee through the surges , that the billowes may carie thee ouer safely , to thy desired hauen : let patience sit at the helme , to keepe thee in a setled course , and so shall experience be thy steere-man , to stablish thee in present stormes . so experience shall giue contentment , whatsoeuer doth befall thee , and contentment shall prouoke thankfulnes , for what thou hast vndeseruedly . thankfulnesse shall prooue an holy venture , to returne thee with vsurie ; either with a greater measure of these things , as shall be fittest for thee , or with what shall be farre better : euen a supply of spirituall pouertie , to hunger after durable riches ; happy pouertie , that will make thee rich for euer , and blessed hunger that shall be thus satisfied . oh , that we were wise thus to deceiue satan ! what roome could there bee for him , if the heart were so employed ? what hope of preuailing , where the soule is thus armed ? oh , that we could be thus wise for our latter end ! if we could daily renewe our repentance , how should we preuent , or reiect satans assaults ? if we could be humbled dayly in the sence of our vnworthynesse , how should we be thankfull for the least ? how could wee enuie and fret at the prosperity of others ? we should now finde too much to doe at home , to haue any leasure to looke abroad ; or if we looke abroad wisely , it will returne vs home againe , either to examine our selues whether we are such , or else to be carefull and circumspect ouer our selues that we may not be such . what can we see abroad which may not more humble vs vnder the hand of god ? and shall not our abasing in the presence of god , be the meanes of our exalting and acceptance with him . and what need wee desire the wine and the corne , when our god is at peace with vs ? is not he our sufficient portion , and shall we not with him haue all things else ? oh , let vs then make still sure of him , by seeking all from him , by renouncing all for him , and vsing all to him ; resting in him onely , and not our selues , when we are at greatest worldly ease , and making him our refuge when we finde no rest elsewhere . how shall this tryall of our faith perfect the worke by patience , that we may be perfect and entire , wanting nothing , enioying all things , euen when we haue nothing , and being rich in content , though wee are base and contemned of the world ? happy contempt , to keepe vs from the loue thereof , and make vs long the more after heauen ; yea most happy abasing of man , that casts vs vpon our god , to haue experience of his fauour , and euerlasting compassions . let them make the wedge of golde their hope , that haue no repose in god ; and let their glory be their shame , whose belly is their god. let them take their fill of dalliance , till a dart be strucke through their liuer ; and let them be contented with the leprosie , that will needs run after the talents of deceit . miserable foole , that will be thus led to the stockes , and as an oxe to the shambles ; wretched gehezi that to receiue that which his maister refused , partakes of that plague which his maister cured . to conclude all , a bargaine you see is a bruing ; and our vnsatiable hearts driue the same . a match is made vp , and we see the danger of it : wee are deceiued therein , and yet cannot helpe our selues . let vs therefore bee wise to set bounds to our restlesse desires , and let vs turne the currant contrary , that so wee may wade safely and enioy our endeauours ; vnhappy they , that so desire , as that they can be sooner wearied , then satisfied with their labours . miserable men that seeke for happinesse in sinfull vanitie and changeablenesse , and can finde this their onely content to be restlesse in the pursuit of what they cannot compasse ; or what they compasse , increaseth their miserie : most desperate their estate that haue no hope but in this life , wherein ( notwithstanding ) they are iustly deceiued and confounded . oh then , happy they that haue the god of gods for their refuge , who sweetens vnto them all their bitter pilles , and hereby preuents surfaiting of worldly excesse : happy they that haue their affections set vpon heauenly things , which can neither be taken from them , though they are from them ; and so being from them doe encrease their spirituall appetite , that so they may neuer cease longing , till they be satisfyed with him . oh happy are they that can be contented with their estates ! because what the lord disposeth is best and fittest for them ; and yet by faith can still be restlesse after what is promised : that so god may fulfill the desires of them that feare him . yea they are happy , and euer more blessed are they that vse the world as strangers and as strangers are entertained thereof ; that so they may approue themselues to belong to another countrey , and may hasten to that countrie and citie which is aboue . this happinesse of the way , he which is the way grant vnto vs , euen for his trueth sake ; that so by him we may be conducted to the happinesse of our countrey . to whom with god the father , and the blessed spirit , three glorious persons and one god in vnitie , might and maiesty be ascribed of vs and all saints , as it is most due ; all glory , power , dominion , and thanksgiuing , with all feare and obedience , both now and for euer . amen . conclusion to the reader : resoluing certaine cases of conscience i●oident hereunto . thus hast thou gentle reader a briefe of such meditations , which by obseruatiō of worldly courses i haue conceiued , concerning the desperate estate of worldlings , endangering their soules for the gayning of worldly commodities . and for thy further satisfaction herein , that thou mayest preuent deceit in thy christian libertie , lest it be an occasion to the flesh ; and follow thy earthly plough so that the better plough still goe forward , i haue thought it necessarie to adioyne hereunto certaine cases of conscience , whereby thou mayest be resolued in such difficulties , and seeming contradictions as appeare betweene thy generall and ciuill calling ; that so thou mayest wisely subordinate the one vnto the other : and make thy ciuill calling , a furtherance to the perfection of thy generall . to this end , seeing , as the keeping of the sabboath is a speciall tryall and furtherance of synceritie in all other occasion ; so the maine quarrell of worldlings is against the same : either they would vtterly abolish the same that it may not be kept at all , or else they would delude and frustrate the power thereof vnder pretence of christian libertie . therefore the first quaere , shal be concerning the libertie which the sabboath allowes . what vse of our ciuill callings , and other accedents thereto , may bee allowed vpon the lords day . to which we answer briefly , that such liberty hereto is onely allowed herein , as the word and equitie therof doth confine vnto vs. namely . 1. that in case of necessitie for the preseruation of life , so that without present helpe it may be certainly endangered , wee may lawfully exercise our ciuill callings , but neither in the same manner as at other times , or to the same ends . first , i say , not in the same manner , that is ; not with the same intention of the minde , which on this day must be more abstracted from earthly affections , then another day : not so much our loue to the person , as our loue vnto god , must now beare sway in doing the thing with an entire respect to god commanding the same , that he may haue the glory of our simple obedience ; thē , that man may receiue benefit therby : which though i acknowledge is to guide vs at all times , yet specially the saboth requires this retired obediēce . and in our releeuing the person , though his body or state be in present danger , yet our principall ayme must be the reliefe of the soule by exhortation , reproof , &c. as occasion serues : and that without any respect of refreshing the minde or body by any such labour , which is lawfull at other times . thus is the different manner in regard of the minde ; and so also there must be a difference in the vse of the body : as so to exercise the body as specially to humble and abase it by the manner of our labour ; whereas at other times wee may more respect the ease thereof . and yet so farre onely to exercise it as not to tire & weary it , if vrgent occasion donot require , lest wearisomenesse require some such recreation thereof as is not meete . and if any vrgent occasion may bring wearisomenes , yet now insteed of such bodily recreation , the minde may be enlarged to heauenly meditations and thankesgiuing , thereby to refresh the wearied carcase . whence it followeth that all bodily recreations that do not further vs to diuine worship , are vnlawfull on the lords day : because they serue onely to refresh the body after labour ; which is restrained therefrō ; otherwise i say , thē they shal make vs fitter to serue god , when we haue any liberty to labour vpon case of necessity , though we may vse that liberty to wearisomnes , yet this is to be releeued specially with spirituall recreation . 2 this inferreth that the vse of our ciuil callings on this day , is not as they are ciuill , but rather as they are abstracted from all ciuill respects . and this shall appeare the better , if we consider the different ends of imployment on this day from the other . our end on ordinary dayes , may be benefit to our selues , for the encrease of our outward meanes and maintenance in the world ; so may we not do on the lords day . here wee must labour freely without hire or see , our paines must be a free will offering without respect of recompence , to approue the sincerity of our obedience , wholy for gods sake , and not our owne . and that our labour must now be seuered from al respect or cōtentment of the body , but rather to the humiliation both of soule and body . the like must be resolued concerning such other workes as are allowed this day . as. 2. workes of charitie , which though they may now bee performed , ( as relieuing the poore , visiting the sicke and afflicted ) yet here they must be limited by the former circumstances , as after a diuers nature and to diuers endes then at other times . 1. now they are to be performed more liberally then at other times , in regard of the matter we giue ; because this day requires a restrayning of our selues herein , that we may be more enlarged to others ; both in that our lesse bodily labour hath need thereof ; and the greater labour of the mind , requires the lesse , lest it be hindred and dulled hereby . and yet in regard of the manner , they are to be performed more sparingly : lesse time bestowed thereon , lesse wearying of the body ; and all this that both bodie and soule may bee more free and ready in the worship of god. the like may be concluded of that other bodily worke allowed on the sabboath ; namely , the view of the creature : now the minde must be abstracted from all delight in them , as they serue for present vse , which may be allowed at other times ; and onely inflamed hereby to glorifie god , in the wonderfull varietie and vse to them , for the aduancement of his power and prouidence in their creation and gouernment , without any respect of right or vse of them to our selues . whence it followeth : 1. that all liberall vse of the creatures in prodigall feasting , &c , is now forbidden , but onely such as may serue necessitie , and bee agreeable vnto good reason . 2. generally no other bodily labour is now admitted , but what is confined within the former bounds of necessitie and charitie , and the like , together with such other circumstances of different manner and end , as before are laid downe . and thus of the first case and resolution thereof . a second case ariseth ; that seeing the lord hath set apart but one day for his seruice , and left vs sixe for our ciuill callings : whether it be not lawfull to spend more time in following the world , then seeking after heauen ? and so whether though our thoughts runne more vpon present occasions of this life , then vpon those of a better , we may not yet haue comfort that our estate is secure , our interest good in eternall happinesse . the resolution hereof consists , first , in the consideration of the right vse and intent of the sabboath , which is principally to confine and employ our thoughts wholie vpon heauenly things and such occasions , as that day are publikely offered to further the same , and that for two ends . one , that this heauenly employment of our thoughts on this day , and so of our words and actions sutable thereto , may be both a resemblance of our pure and perfect estate in heauen , when all our thoughts , words and actions shall be thus wholy exercised , and also on euidence of our right in that happinesse , and withall may prouoke vs to sigh and hasten to that perfect estate ; by how much our experience of fayling in these things on this day argues our shortnes and abertation from that perfection . and hereupon followes another vse and intent of the sabboath ; namely , that by restrayning and setting our thoughts now onely vpon heauen , he obiects wee may at all other times keepe them better in order , that though they may haue libertie on the other dayes to worldly occasions : yet by the former imployment of them on the sabboath , they may now be so bridled and seasoned with holy grounds and spirituall ends : as that we may so vse the world as if we vsed it not , our hearts may not bee set vpon the same , though we must conuerse therewith : but both lifted vp to god for the sanctifying of our businesse , and kept still euer with god in the prosecuting thereof , and so returne vnto god for the blessing of the same , and relie again vpon god in waiting on his prouidence , and meditating of the heauenly riches : making still these worldly occasions daily matter to humble vs hereby , in that we cannot be without what in some sort hinders our intire fellowship with god : to exercise our faith and patience ; in that our labour is nothing without the blessing of god : to try our synceritie , that we can spare time for heauenly occasions , and season our earthly affaires with spirituall meditations . and so to prepare vs by a daily viewing of our reckonings , and making euen with god , to our great account ; and so hereby to fit vs the better to the next sabboath , and so to prouoke vs to hunger after the eternall sabboath . thus doth the right vse and entent of the sabboath extend to the holy ordering of our ciuill callings . and surely if we consider rightly in the second place , the right vse and ende of our ciuill callings . which is not so much for present maintenance of life , or to thriue thereby , as to humble vs vnder the mightie hand of god , in that we haue need of such meanes , which , had not sinne entred into the world , we should not haue had ; and so daily to renew repentance and thereby to prouoke to loue and compassion towards others ; that so we may lay vp a good foundation against the life to come . the wise consideration and comparing of both these together ; both the right vse and ende of the sabboath and our ciuill callings , will happily further the resolution of these doubts , and satisfie the conscience , in any scruples that may arise there-from . for out of this comparison will arise these conclusions . first though the lord hath allowed vs sixe dayes for our ciuill callings , and but one for the generall , yet from this proportion it doth not follow , that though more time be allowed for our worldly occasions then for our spirituall , therefore wee may enlarge our thoughts so much the more after worldly things , then after those of a better life : seeing as our ciuill callings are ordained , not so much for the maintenance of this present , as that life which is to come ; so our managing of them must bee spirituall , with thoughts and actions deriued from that fountaine , guided by the same rule , and ayming at the same end. and therefore as the sabboath doth restraine vs altogether from these carnall worldly thoughts , as being simply euill on that day : so neither doe the other dayes otherwise allow them , then as they proceed from a spirituall intent to glorifie god in obedience to him in our calling , rather then to enrich our selues , and so ayme at a spirituall end , euen the furthering of vs to a better life . the summe of all is : 1. our ciuill callings one the lords day must wholly cease , but vpon the former occasions . 2. on the weeke dayes they must be followed , not with worldly but with heauenly minds . they must be begun with prayer , both priuate , and if it may be , with the familie : they must be continued with spirituall meditations , tending to weane vs from the loue of them ; by experience of the manifold distractions , the basenes , and corruption incident thereto , and so prouoking to raise vp the minde to heauenly obiects ; and they must bee ended with contentment , and thankefulnesse , with prayer , and humbly submitting to the will of god , and waiting by faith his glorious blessing . thus if we doe , our thoughts ( though conuersant with the world , yet ) shall haue sweet commerce with heauen ; our time , though more dayes spent in our ciuil callings , yet now thus employed , shall sanctifie them vnto vs , and sanctifie vs more and more by them , and so make euery day a spirituall sabboath . thus we shall walke with god , while we haue dealing in the world , & haue our conuersation in heauen , while wee are thus strangers on the earth : our thoughts though imployed vpon the world , yet shall not rest thereon , but retire againe to their true center of heauen ; and our wayes , though trauailing in the world , yet shall stil be ayming and hastening to our country which is aboue . so that , though we liue in the flesh , we shall not liue after the flesh : and though we may take care for the flesh , yet wee shall not care to satisfie the same , nor vse our libertie as occasion thereto . in a word , we shall hereby so vse the world , as that we may not loue it ; we shall so desire to liue , and seeke meanes for the maintenance thereof ; as that still wee shall bee ready to die , and to leaue all for christ. and this may serue for answere to the second question . hence ariseth a third scruple : whether it be not lawfull to desire riches and aboundance . to which we answere : 1. by a distinction of riches , which may be considered . 1 as they are necessary and sufficient , and so a small thing may be counted riches , as contenting nature and being sufficient for vs. 2. they may be cōsidered as they are in the estimation of the world , and in their own nature , and so aboundance is to be deemed riches , & so they are vnnecessary . a 2. difference , now to be considered , is of the persons which may desire them , which are of two sorts . first , publike ; such whose callings cannot be well executed without aboundance , as that of the magistrate , and such other publike callings . secondly , some persons are priuate , and these also in regard of their charge and such like occasion , may lawfully desire more or lesse . a 3. difference is in respect of our desires , which are either absolute , such as require simply the performance of what we desire ; such as are all desires for spirituall graces , which for the grace simply must be absolute , though for the measure thereof they may be conditionall : 2. our desires are conditionall , with subiection to gods will , as may make most for his glorie and our good ; and so ought all our desires be for earthly things : because that god hath so onely promised them , as they shal be for our good . and so must we onely desire them . out of these distinctions arise these conclusions . 1 first we may generally desire riches , as they are in the first sence necessary and sufficient , not as they are lesse necessary & aboundant . genes . 28. deuter. 17. 16. 17. 1 tim. 6. 8. 2 secondly , we may desire what may aswell fit our callings as persons ; though this may be satisfyed with lesse , yet the calling may desire more , and so such callings as require state and maiestie , may require aboūdance : yet so as that , 3 all our desires for these things must be conditional , submitting to gods pleasure , both for the thing , as also for the meanes to obtaine the same ; and so for the measure and continuance thereof vnto vs , and so not enlarged by our owne couetous minde , but confined to the iudgement and example of the most sober and frugall persons . and therefore , 4 all our desires for these things must be accompanied with prayers vnto god , both for the thing we desire , as also for the measure and blessing thereon . thus may we lawfully desire riches . a fourth question ariseth hereupon , whether we may vse such meanes for the gathering of riches as mans law doth tollerate , and come not within the compasse of the penalty thereof : as vsury , monopolies , letters of mart , trading with infidels and idolaters ; tentering and burnishing our wares , by pressing , sliking , and keeping in and storing our commodities ; changing of our callings , &c. to which we answer , first by some generall rules to all . 1. that whatsoeuer is not against the law of equitie and charitie , without intent to deceiue , as we would be done vnto , that may lawfully be done herein . that wherein the law of man is subordinate to the law of god , we may safely venture . that the law of man may dispense with some things which yet it allowes not simply , but so only tollerates as to preuēt a worse mischief ; so confines in the tolleration , as indeed in a manner implyes the impossiblitie of what it tollerates ; or condemnes the same ▪ of this nature is vsury , which though it be tollerated by mans law , yet is restrained within such straight limits , as if the law were straightly executed , it might easily restraine what it seemes to tollerate . my purpose is not to enter into the mystery and sleights of this dangerous trade . i leaue this to that worthy treasure of maister doctor fenton , who hath very profitably waded heerein . only my cōclusion is , that though couetousnes is vsually the ground and broker hereto , yet there may be some vse therof , vpon some necessary occasions & extreamities in these barren times , wherein so few will lend freely , and few make conscience to repay what they borrow ; as may tollerate the same , and that rather for the borrowers sake , then the lenders : so that oppression be hereby avoyded , and the rules of equitie be obserued : which , because each mans vpright conscience must be the iudge , therefore i leaue the discussing and ordering thereof to that soueraigne arbiterment touching monopolies , & engrossing of cōmodities though they be somewhat of diuerse nature , and being abused , may tend to the oppression of the subiect , enriching of priuate men : yet seeing the prince hath his prorogatiue , and may lawfully aduance whom it please him , seeing heereby there may be a speedier vent for the inning of commodities from abroad , if few buy vp the same , that they may not lye vpon the merchants hands , and so he hindred from his seasons and occasions of venture ; and hereby also there may be a speedier communicating of them to the subiect , that is to retaile them : i see not but that these courses may be lawfull , so that , 1 priuate gaine eate not out the publique . 2 the subiect be not oppressed . 3 the magistrate defrauded , & scandalized . 4 and so the peace and welfare of the common-wealth preserued concerning letters of mart . these howsoeuer in time of peace with forrain nations , i hold them vtterly vnlawfull , because they tend to the violation of leagues : yet in time of hostilitie , i imagine they may haue some vse , especially with the enemies of god & true religion ; because we are commanded to roote them out , and heereby wee may both discouer their designes against vs , and also wisely curbe , and defeate the same , by weakening their forces , and ouertaking them in their mischieuous intents . and therefore , 1 so that priuate gaine be not principally aymed at . 2 cruelty and extreamity herein be avoyded . 3 neighbourhood be not infringed . 4 and only the ruine of gods enemies be intended : i hold also that these may in some measure be tollerated . as for trading with infidels and idolaters , this howsoeuer it be generally forbidden in the word , as leagues & confederacies with them , 1. cor. 6. 9. deuter. 12. os. 12. 1. yet seeing we haue presidents in the word of commerce with infidels : as of abraham with escol and aner ; and abraham and isaac with abimelec , of iacob with laban , iosua with the gibeonits : these in some cases , with some special bounds , may warrant this libertie , as when we haue no other to commerce withall , and without commercing with them , we cannot be supplied with necessaries , beecause life must be maintained : & what is theirs , by al peaceable means , we may partake of . prouided that we be not drawne heereby , to any more thē necessary dealing with them for commodities , auoyding further familiaritie and neerer communion , lest we be drawne hereby , by degrees to communion in religion , and so forsake the liuing god. but rather labour hereby our constancie and wisedome , to win them to the true keeping of that golden rule : let them returne to vs , but returne not we vnto them , ierem. 15. 19. 1. touching those ordinary sleights of tentering , pressing , sliking , garbeling , washing , &c. of our wares ; though there be much deceit in them : yet there may bee also some lawfull vse thereof , with these conditions . 2. that hereby only our wares may be made more saleable , and yet so as the glosse and stretching of them , diminish not the substance , and goodnesse thereof . 3. be not a meanes to enhance the price , aboue the worth thereof : by making them seeme hereby finer and sounder then they are indeed . 4. that we propound the common rule of equitie ; to doe to others , as we would be done to our selues . the like may bee sayde , concerning our keeping in , and storing vp our wares , wherein though we may aime at a priuate gaine , to raise the present prises , or else to expect a deerer rate , &c : to defraud the common wealth of it present necessitie : yet herein also there may be some allowance , both in times of plentie , and in time of scarcitie , especially for all kinde of victuals . in time of plentie , that so excesse may be preuented for the present ; and extremitie may be relieued in time of distresse : and to this end our garners and store-houses in the citie and elsewhere haue speciall vse , to plucke downe the prises in time of dearth , and so to refresh the hearts of the poore ; as also to prouide , if supply should not come in abroad . and so also in times of penurie , that neuer there may be no extreame want . so ioseph by diuine warrant stored vp , that the church might be relieued in extremitie . so haue we relieued our neighbours , and they vs. otherwise , for those tending onely to ornament and superfluitie , i hold , that we may not keepe in our commodities , especially if it tend to the spoyling and corrupting of them ; vnlesse we cannot sell them , that we may bee sauers thereby : and yet in case of returning the price , or for the common good , we must vtter them though it be to our losse , because in such cases we are bound to giue freely , rather then our commoditie should be lost , or the poore lost for want of them ; and so to depend vpon the prouidence of god. as for changing of our callings , though this may serue to argue discontent and want of faith , in depending on the prouidence of god ; yet seeing some callings depend vpon the custome and fashion of the time , which is alterable , as of kindes of apparell : some depend vpon casualties which may ouerthrow the same : many things haue beene vsed in poperie , which now are antiquated ; many things may be currant occasions of commerce with such and such forraine nations , where the cause being taken away , the effect must cease . and the lord furnishing his children with wisedome and insight into all necessarie occasions , necessitie may force and enable them , if one will not serue for maintenance , that another may be followed : yea , it may so fall out , that our aptnesse to one may bee more then to another , to which notwithstanding we haue been bound . especially , seeing it fals out that some callings may haue for the most their ground from custome and vanity , and not from conscience ; as generally of tyring , and such like , and tend to the satisfying of the flesh : i see not but in such cases , it is not only lawfull but necessarie euen to change our callings , lest otherwise wee make ship-wracke of good conscience , and defraud our selues of that libertie which god and nature allowes , and limit the prouidence of god to our meanes , which extends it selfe to all lawfull . prouided that still we keepe the distinction betweene authoritie and subiection ; remembring that wee may so change our callings , as still to keepe our selues within the compasse of our generall bounds , which are , still to be subiect to gouernment , and so onely vnto them , as to serue them in the lord. not encroaching vpon the calling of the magistrate ; nor by our libertie , aduancing the magistrate aboue what is meet ; but still seruing one another in loue , and all studying to serue the lord christ. whether one man may haue diuers callings ? as , the minister may be also a magistate ? one trades-man may exercise diuers ciuill callings ? to the former we answer generally , that where callings are subordinate to each other , there in case of necessitie , one may supply diuers callings , as his abilitie is thereto : so the minister may in some cases and degrees , execute the office of a magistrate . 2. magistrates are of two sorts : 1. supreame , and soueraigne , as the king : and 2. inferior and subordinate , as such as are appointed vnder him , for the easing of his burthen , and better seruing the publike good : so a minister may be a magistrate , though he may not encroach vpon the supreame authoritie . i say hee may not vsurpe soueraigne gouernment ; because this is a marke of antichrist , 2. thess. 2. 9 , 10. this is contrary to the word , which commands all both priests and people , to be subiect to the higher powers . rom. 13. 1. this cannot be for the preseruation of the common peace , which is by vnitie , and reformation of all abuses which tend to the disturbance thereof . and how shall the faults of ministers bee corrected but by the supreame magistrate ? how shall their wrongs be righted but by him ? yet i hold that a minister may be an inferiour gouernour ; because it is lawfull for the magistrate to bestow honour and authoritie , as it pleaseth him for the publike good . and this authoritie giuen to the ministerie , may tend to the publike good ; and the glory of god , as hereby , 1. their persons may be better accepted , and preserued from contempt . 2. their callings be executed more currantly , when they haue some power to restraine open and grosse euils , and compell the outward man to conformation in religion . 3. their constancie and courage herein , as it may ease of a burthen , so it may confirme and encourage the supreame magistrate in the loue and maintenance of the trueth : so that still the holy order of subiection bee kept , that all this bee done with direction from the supreame power , and returne thereto : and confusion be auoyded ; that we so execute these seuerall callings , as that still we reserue a distinction betweene them , and oppose not those things , which are wisely to bee subordinated , which we may doe . 1. if we consider that there are some speciall actions particular to each callings , which on either side may not be encroached vpon . as , the magistrate may not preach , minister the sacraments , &c , because this is peculiar to the minister . so the minister ( i meane as a minister ) may not prescribe lawes , execute the penalties of them , determine of the persons , and goods of the subiect , &c , because these are the magistrates prerogatiue . 2. that all things bee done with direction from the royall canon , & ayme at gods glory . 3. so is it in the reformed churches , where the consistorie doth as well medle in ciuill , as ecclesiasticall occasions . and is it any other in our honourable court of the high commission , and in other consistories of our clergie ? as for the other ; that one man may exercise diuers ciuill callings : as this is apparent by the practise of our land , where some merchants euer vse other trades : mercers abroad sell things belonging to many trades ; so i see not but that it may be warrantable by the word , which so enioyneth vs to be contented with the calling that god hath placed vs in ; as the seruant , while he is a seruant , is not to encroach vpon the calling of the maister ; as that it denieth not , but when we are for our selues , we may follow what calling we please , though we bee not bound thereto ; so wee haue skill therein , and respect the publike good , hinder not our spirituall calling : and obserue the sacred lawes and customes of the countrey wherein we liue : because one calling will not serue to redeeme the time , and maintaine our charge and therefore in these respects we may lawfully imploy our selues in diuers . to conclude this point , and resolue all in one case , which is mainely stood vpon : namely ; whether a man cannot liue in the world , and thriue in his calling , without ship-wrack of a good conscience . to which we answer : that though , the contrarie hereof be , vox populi , the voice of the people : that conscience is dead , or goes a begging ; meaning that the world admits not the rule of conscience , or if it do , it cannot thriue : yet , that we may liue and thriue with a good cōscience is manifest , 1. because it is promised as a blessing and fruit of godlinesse , psa. 112 : so that , 1. tim. 6. 8. 2 our ciuill callings in the world are subordinate , not contrarie to our christian callings ; and so , 3 we cannot keepe a good conscience if we liue not in a calling , & perhaps thriue not thereby : except in case of triall , when god wil exercise our faith and patience , in keeping vs from hand to mouth ; or exercise our sincerity in not answering our endeuours for the present , lest we should seeme to serue god , that we may thriue : or finally , by some casualtie . of our calling may be mean , such as yeeld only so much exercise daily , as may serue necessity , and so cannot promise aboundance , but onely yeeld competency and sufficiency , for necessarie maintenance , which may be accounted thriuing , though we attaine not to great riches ; and yet euen in these the blessing of god is admirable , where religious wisedome teacheth parsimony and diligence to better our estates . or our callings may be vpon aduenture , such as depend vpon diuine prouidence , in blessing our going out , and comming home : which seeing it is arbitrary as may make most for gods glory , and our chiefest good ; therefore if hereby we attaine not to great matters , yet herein shall appeare the blessing of godlinesse , that we shall be content with whatsoeuer our wise and gracious god shall dispose , and whether it be much or little , it shal be but sufficient . he that gathered more manna had but to serue his turne , and he that gathered lesse had no want . exod. 16. 19. 20. to conclude all , 1 labour we first for grace , and these things shal be castvpon vs. math. 6. 33. 2 if not in aboundance , yet in what shal be best for vs , to further to a better life . 3 it is good that still we should finde some want in these things , that we may not set our harts vpon thē , but hunger after durable riches . 4 and therefore let vs liue by faith , & not by sence , waiting vpon the blessing of god in what we haue , that it may be sanctified vnto vs , and waiting vpon the power and prouidence of god in what we haue not , that wee may bee suffised in the needfull and fittest occasion : or recompensed with what shal be better for vs. and when we haue canuased and studied all , remember we that some corruption must fall out in these things , to humble the flesh , and cast vs vpon christ our sufficient riches . and that a good conscience , as it shall guide vs through each particular occasion , that wee make not ship-wrack thereof , so it shall also abase vs in our greatest sincerity , that though we know nothing by our selues , yet herein wee may not be iustified , but still labour to be found in christ , not hauing our owne righteousnesse , and endeuour to be found of him in peace , at his glorious appearance . and if this shall not sufficiently satisfie thee in whatsoeuer scruples may fall out herein : i aduise thee to cōmend thee particular doubts in humble prayers vnto thy god , who will fulfill the desires of them that feare him , and satisfie thy carefull soule that waits vpon him . and so i hartily cōmend thee to the word of his grace , whereby thou shalt be enformed sufficiently in whatsoeuer may hinder the pece of thy conscience , and build it vp further in all wisedome and spirutuall vnderstanding , that thou maiest be able to discerne of things that differ , and so trying all things , maiest hold that which is good , and grow vp thereby in all power and conscience of sinceritie and righteousnesse , that so thou mayest be perfect and intire wanting nothing , vnto the full measure of the age of iesus christ , in whom i rest thine and the churches seruant thomas couper . the contents . the coherence and sence of the wordes , with the diuision thereof . p. 1. 2. the ground of the bargaine : mans vnsatiable desire , with the reasons and vse thereof . how to preuent and remedy the same . pag. 2. 3. 4. vnsatiable desire make way for subiectiō to satan . reasons thereof . with the vse . 1. to iustifie god , seeing our condemnation is of our selues . p. 5. 2 directions how to vse aboundance . p. 11. 12. 3 how to preuent satan herein . p. 13. 4 how to behaue our selues in a meane estate . ibid. 10. it is ordinary with worldlings to trade with satan for the world , with the losse of their soules . pag. 18. reasons hereof . pag. 19. 20. ground and manner of the bargaine . pag. 22. with the ends propounded thereof , wherein worldlings are painted out in the gathering & vse of riches . pag. 23. 24. pag. 26. vse hereof , 1. for conuictiō of worldlings . p. 27. 2 for triall of our estates hereby . pag. 28. 3 vizars whereby this bargaine is concealed . pag. 31. 32. 33. 34. 1 that they are gods blessings . pag. 35. 2 that our callings require them . p. 34. 35. 36. 3 pretence of doing good hereby . pag. 37. these discouered and reiected , with the remedy against them . pag. 38. 39. obser. 4. it is an vnprofitable bargaine , to loose the soule for the world . pag. 39. reasons hereof , 1. because we pay too deere for them . 2 our losse is irrecouerable . pag. 40. 40. 41. vse diuers collusions detected , which flatter vs in the goodnesse of the bargaine . pag. 41. 42. 3 reason satan performes not the bargaine on his part , though he will be sure of our payment . pag. 43. 44. 1 because he cannot performe what is not his to giue . pag. 45. 2 neither we are capable of what he promiseth . 45. 3 neither would he performe if he could . p. 45. vse hereof , 1. to forecast before hand . pag. 46. 2 to preuent satans treachery . pag. 47. conclusion to the reader , where these cases are resolued . pag. 51. 1 what vse of our ciuill callings and other accidents therto are allowed on the lords day . p. 52. 53 2 whether we may imploy more time , & exercise our thoughts more vpon worldly then heauenly things , seeing we are allowed six dayes for our ciuill callings , and but one for our generall . p. 56. 57 3 whether it be not lawfull to desire riches , and aboundance . pag. 61. 62. 4 whether we may desire such meanes for the gathering of riches , as mans law doth allow : as , 1 vsury . 63. 2 monopolies , and engrossing of wares . 64. 3 letters of mart . 65. 4 trading with infidels and idolaters . 65. 5 tentering , pressing and such like . pag. 66. 6 keeping in of wares . pag. 67 , 7 changing of callings . pag. 68. 8 whether one may haue diuers callings . 68. as the minister may be also a magistrate , one trades-man may exercise diuers ciuill callings whether a man may thriue with a good conscience . 69. 70. notes, typically marginal, from the original text notes for div a19297-e300 coherence . 2 summe hereof . 3 parts of the text. 1 obseruation in vnsatiable earthly desires . eccles. 1. 9. isa. 5. 8. reasons . 1. 2 3 4 5 genes . 4. 14. 15. 6 vse to conince natures corruption and desperate estate . psa. 50. 19. psa. 41. 1. tit. 1. 15. 16. ground of idolatry . meanes of antichrists rising . ierem. 45. 6. note . coloss. 3. 1 obseruation . an vnsatiable minde , lies open to satans snares . reasons . psa. 52. matt. 19. genes . 3 4. iob 2. 11. 2. sam. 16. vse . directions how to vse bargaining luk. ●4 . act. 1. luk. 17. 3. psa. 37. ierem. 12. psa. 73. 22. psa. 73. psa. ●19 . psa. 73. 17. 18. 19. tim. 6. ioh. 4. 34. math. 6. 33. luk. 16. 1 tim. 6. 18. gal. 6. 10. directions in a meane estate math. 21. genes . 32. phil. 4. 13. 2. cor. 12. 8. obser. 3. ordinary to exchange the soule for the world . 2 pet. 19. reasons . 1. 1 tim. 6. psa. 3. 42 esau. gen. 25. luk. 16. osea 12. 8. psa. 17. 14. psa. 7 3. meanes and markes of this bargaine . chryso . iob 27. iames 5. 1 , 2. psa. 52. 6. vse . psa. 49. 12. rules of faith psa. 130. 7. ioh. 7. iob. 21. 15. pretences to colour the bargaine , with their delusion and confusion . that riches are the blessing of god , how and to whom all haue them outwardly . may be a meames to exercise spirituall graces . iob. 1. 9. wicked how they haue them . how they vse man. not the hauing but the right vse makes the blessing . how these prooue curses to the wicked . 2. colours of worldlings . danger of high callings . how to remedie this euill . nehe. 5. 13. 3. colour , pretence of doing good . the snare herein . worldly charitie decyphered . remedy hereof . euill not to be done that good may come thereof . matt. 6. 7 , 8. true charitie , the markes . discouerie of deceits , flattering the hope of vndoing the bargaine . obseruation 4 the iudgement of the bargaine , no profite . reasons . 1 price too decre . 2 no hope of recouery . because the soule thus lost cannot be recouered . answer to deceits . it is not our owne . how . 1 deceit . hope of doing good with these things . this reiected . decei●● hope of repentance . this dilated . 2 reasons : that the bargaine is naught , but not performed . sathan will be sure of his ; how . psal. 73. 56. satan performes not with vs. obiect . answ. matth. 4. 6 , 7. 2. we not capable of them . 3. satan would not performe if he could . vse hereof , casting before hand . how to preuent him . 2. cor. 6 , 7. 1. quaere . 2. case . 4 quaere 2. cl●o . 20. 37 iudg. 1. 24 gen. 14. 13. 21 , 27. 26. 31. 31. 44. tentering , pressing . keeping in of wares . genes . 42. changing of callings . cappes , miniuer , hoods . 5 quaere notes for div a19297-e4340 1. obser. 2. obser. 3. obser. saint chrysostome his parænesis, or admonition wherein hee recalls theodorus the fallen. or generally an exhortation for desperate sinners. / translated by the lord viscount grandison prisoner in the tower. parænesis. english john chrysostum, saint, d. 407. this text is an enriched version of the tcp digital transcription a79552 of text r208923 in the english short title catalog (thomason e1531_2). 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. 164 kb of xml-encoded text transcribed from 71 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79552 wing c3980 thomason e1531_2 estc r208923 99867840 99867840 170057 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. a79552) transcribed from: (early english books online ; image set 170057) images scanned from microfilm: (thomason tracts ; 195:e1531[2]) saint chrysostome his parænesis, or admonition wherein hee recalls theodorus the fallen. or generally an exhortation for desperate sinners. / translated by the lord viscount grandison prisoner in the tower. parænesis. english john chrysostum, saint, d. 407. grandison, william villiers, viscount, 1614-1643. [10], 126, [6] p. printed for thomas dring at the signe of the george near cliffords inne in fleet-street., london, : 1654. a translation, by william villiers, viscount grandison, of: saint john chrysostom. parænesis. annotation on thomason copy: "nou: 6.". reproduction of the original in the british library. eng theodorus, -the fallen -early works to 1800. sin -early works to 1800. a79552 r208923 (thomason e1531_2). civilwar no saint chrysostome his parænesis, or admonition wherein hee recalls theodorus the fallen.: or generally an exhortation for desperate sinners john chrysostom, saint 1654 29393 14 0 0 0 0 0 5 b the rate of 5 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-10 aptara keyed and coded from proquest page images 2007-11 emma (leeson) huber sampled and proofread 2007-11 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion saint chrysostome his paraenesis , or admonition wherein hee recalls theodorus the fallen . or generally an exhortation for desperate sinners . vincenti datur manna , torpenti relinquitur multa miseria . t. a. kempis . translated by the lord viscount grandison prisoner in the tower . london , printed for thomas dring at the signe of the george near cliffords inne in fleet-street . 1654. to the reader . i should not have the vanity to believe any thing of my owne worthy the presse : but being concern'd much in this treatise , i undertook he translation ; and with some paines renew'd my long discontinued acquaintance with the greek , to render saint chrysostomes meaning into this plaine english . it was writ with passion to his fallen friend , & i am very confident it may be beneficiall to many , whose case is not unlike this of theodorus . i wish it may , and that it may not be look'd lightly on as mine , but with more serious eyes as the counsell of that reverend father whose it is . i am certain there can be nothing more appositely said to men in a desperate course of life , then what may bee found here . i propound nothing of my own to any man , but such an excellent cordiall as this i could not take alone , i desire it may be to others , what i pray it may prove unto my self , that in this time of misery ( though we are lyable to all other losses ) we may lay certain hold on the better part which cannot be taken from us . yours grandison . to my noble lord the earl of cleavland . my lord , since i first began this translation , your lordship has stil encourag'd me to go on with it , and when i had ended it , i could not but think it unfirnish't , till i had prefixt your name to it . i have alwaies told your lordship that i had no vanity to own my imperfections : and if i thought my confidence to print this treatise a fault , i would smother rather then publish it . but having most seriously weighed the content and satisfaction the originall brought to my selfe , after i had taken the paines to translate it , i resolv'd to make it communicable to as many as please to read saint chrysostome in my english . and though it particularly aimes at fallen theodorus , and as at him , so at every dissolute person ; the most opinionated reserved men may read it , and perhaps somtimes find themselves not a little concern'd in it . for it most particularly treats against desperation ; which is a disease lyable to the greatest confidence . especially when the very same men ( who have had the severe curiosity almost to blind their brethren with plucking the motes out of their eyes ) shall be brought to consider the beames that are in their own : so great and just often proves their doome , who are not forewarn'd by our saviour not to judge lest they be judged . my lord , this treatise of the holy father , signally invites us to be our owne physicians : and sincerely to arraigne our soules before the face of heaven ; it instructs us how to prize the beauties god has endowed our minds with , unlesse wee soyle them with our owne negligence ; it teaches us to preferre the care of our souls above all earthly alurements though baited with the most tempting delights ; and may well then be a fit mission from a prison to those in the greatest liberty ; for men in restraint ( while they are most forbid vanities ) begin to know then most truly what they are ; for all deceiving delights possesse us like the devil ; they take our wits from us ; but the correcting hand of god , whilst we are in the troubles and miseries of this world , prepares us for a better ; and here wee shall find weapons and arms fit for the fiercest conflict of that nature , here ( my lord in this translation which i dedicate to you with that infinite desire i have ever to be esteemed your lordship's most faithful servant grandison . an exhortation to desperate sinners , taken out of st. john chrysostom in his admonition to falling theodorus . chap. i. saint chrysostome passionately describes the great esteeme and valew wee ought to have of our own soules , and on that basis hee raises this fabrick of this treatise , to perswade theodorus plung'd into extream sinns , and bewitch'd with the vanity of dissolute life , to return to vertue and piety , in which hee had once been a most eminent example . who will give water to my head ? and to my eyes a fountain of tears ? i take up this lamentation at a farre more seasonable and needfull time , then when the prophets sorrow for the jews , made him so passionate a mourner . for although i determine not to bewaile the desolation of many cities , or kingdomes : i esteem the necessity of my grief much more urging , that am to deplore the losse of thy most inestimable soul , more to be priz'd , and therefore more to be lamented then many nations : whose dignity , though never so swelling in the additions of vast riches , and innumerous numbers of people , could not make them equall to thee ? eccle. 16. for such is the esteem of one man embracing the will of god above ten thousand transgressors . what then were infinite millions of those jews in the ballance with thee before thy sad fall ? wherefore let no man blame me , if i double the bitternesse of the prophets lamentation , desiring ( thus nearly concern'd ) to make my grief exceed his . and though i bewaile no sackt city , nor sinfull men subdued by a conquering power ; the subject of my tears exacts a deeper sorrow . it is a most sacred soul , whose ruine i regret ; a soul forsaken , and in a most deplor'd condition , god's own temple demolisht and raz't . a temple so sacred , as christ himself tooke pleasure to inhabite there , while he govern'd alone unrivall'd by the possession or dominion of sin or vanity whatsoever . how did the glorious beauty of thy soul excell all the magnificence and pomp of this world ? whose onely ornament was our lord jesus , the world's saviour , and redeemer . where is this beauty banisht ? where consum'd it ? in the rage and flames certainly of that hellish fire , which every temptation thy too easie soule yeelds to bring with it ; for prepar'd art thou by the devills malice for thy destruction . what honest and ingenuous man could abstain from mourning , perusing cordially the prophets lamentation . when he speaks of those barbarous sacrilegious hands which prophan'd the holy of holies , committing every thing that was dedicated to the honor and service of god . the cherubins , the ark , the propitiatorie , the tables of stone , the golden urne . and is not thy fall of much more sorrowfull consequence , when all these were in a manner types of thee , but representations of that greater excellence thy soul was once enricht with . thou wert the more sacred temple , though not resplendent with gold or silver ; yet refulgent with the grace of the holy spirit : who hadst within thee in stead of cherubins and the ark , god the father , christ his son , and the holy comforter . but ( alas ) thy glories are perisht , and thou become a very wildernesse , wild and desolate , stript and naked , rob'd and spoil'd of all thy riches and sumptuous ornaments , which were once so miraculously and divinely eminent in thy pious life , that they were above humane faith , these ( i say ) are ravish'd from thee , and ( more to augment our sorrow ) wee see thee ruinated like a desert full of dangers , which no body undertakes to keep . thou hast no vertue left to bar the doors against assaulting temptations , but lyest open to every corruption , and wicked determination of thy fancy . whether it be pride , or lust , or drunkennesse ; or avarice what sin soever the devill commands to storme thee , there is nothing that defends the breach , nothing that guards thy unman'd soule : yet once how much of heaven hadst thou in thee whilst ( like it ) the purity of thy thoughts was inaccessible to all manner of ill . mee thinks i speak wonders , not to be believ'd by those who see thee in this thy forlorne and desperate condition , which makes me pray , lament , and mourn continually , that i may see thee return again , to thy former integrity , and piety , which may perhaps seem to humane apprehension impossible ; but all things are easie in the hands of god . for he it is that lifteth the beggar from the dust ; and exalteth the needy from the dunghill , that he may sit with princes , even with the princes of his people . hee it is that maketh the barren woman to keep house , and to be a joyful mother of children . ps. 113. on this infinite and unsearchable love of our god to us , build thou thy hopes , and thou wilt find an impossibility , a strange incapacity within thy self to despair at any time , grace still working in thee to change thy heart into better , and better desires ? for if the devill had the power to pluck thee from so eminent a top and glory of vertue , into this abysse of wickednesse : much more easily can our omnipotent god raise thee up again , restore thee to thy former liberty and honor , and and not onely set thee free from this base captivity , but make thy happinesse greater then ever yet it was . onely i beseech thee resolutely to break all snares that shall be lay'd in the way of thy return . let not thy hopes which are so full of certainty , be cut off by any destructive fear , or timorous perswasion ; lest those punishments light on thee which are due onely to the desperately wicked . for neither the number nor the greatnesse of our sins does absolutely condemn us to a condition irrecoverable . but resolv'd settlednesse , and an intollerable composednesse in impious waies , are the sure manifest signes of a soul so fall'n , that it shall never rise again . wherefore solomon does not speak generally of every man who transgresseth : pro. 18. but names that wicked man , who when he comes into the depth of evill , contemns his mercy . it is onely a wicked purpose never to leave sin that plunges men into this dangerous gulfe of despair , and iniquity , from whence they can never so much as look back , and much more difficultly return . for the deceiving weights of wickednesse lie like a heavy collar on the necke of the soul , and forcing our eyes upon the earth , forbids them to look up to our lord that made them . know then it is the part of a generous and truly daring christian spirit , not to endure the tyrants yoake ; valiantly to combate and destroy those officious guards , his watchfull malice sits over us . and with the prophet , to acknowledge our obedience there onely , where it is onely due ; saying with him , as the eyes of a mayden unto the hand of her mistresse ; so our eyes wait upon the lord our god , untill he have mercy upon us : have mercy on us , lord have mercy on us , for we are exceedingly fill'd with contempt . ps. 123. these are divine exhortations , these are the doctrines of the most heavenly philosophy , we are fill'd with contempt , we are shaken with infinite violent stormes of sad events . yet shall not this debar us from looking up to our god , and imploring his assistance : nay , till our lord has granted our petitions , we must put on the confidence of importunate beggars , and not let our prayers cease til our requests are granted . this is the true character of a pious daring soul , not to be baffled from his hopes by the violence of ill successe : not to start out of the way or goe back , because as yet he has not found the expected issue of his prayers , but to endure to the last , till the lord have mercy on him according to the precept and example of the prophet david . chap. ii. the devills endeavours and practices to undermine our hopes , and raze the foundation of our eternall happinesse . the comparison betwixt a dying body , and a perishing soul ; with an exhortation to be couragious in our conflicts with the devill . the wily subtilty of satan aimes at nothing more then to inveigle us in a labyrinth of despair ; still feeding our naturall tottering inclinations with change and variety of doubts , and once unsetled , we are his certain prey ; for irresolution excludes us from our expectations in heaven , and relyance upon the benignity of our most mercifull god and father ; it violently and too insensibly drives us from our hopes , our surest anchors . by it wee lose the very essence of our lives , the guide which leads us to god , the pilot which steers our forlorne and shipwrack'd soules into the haven of salvation . for resolution and a constant hope , never fail of assurance in the end ; by hope ( saies the word ) wee shall be sav'd , that will to the last preserve us . hope is a stronge and golden chain let down to us from heaven , taking fast hold on it , wee learn to subdue our soules most desperate rebellions ; which our benign lord finding us sure link'd to it , has promis'd to raise and lift us by it , above all the dangerous billowes of this present miserable life . whilst he ( who through idlenesse neglects to make his hold sure to this golden anchor ) sinks and is certain to drown , and perish in the deeps of his own wickednesse . which satan that subtle fox so well know's , that he then makes his hel-harvest , when he sees us laden with sin , and overprest with the weight of our guiltiness , this is the time hee so diligently watches for , then falls he on us , and presses our declinings with arguments of the immensity of our offences ; and deceives us with his cunning aggravations . then suggests he to our soules horror and despair in their extreames , as there were no salvation left to us , and the doors of mercy were lock'd against our cryes for ever ; and once in this dejected and base low condition , how prone and precipitate is our descent into hel , forc'd still violently downwards by unresisted desperation , having weakly lost our hold on hope , that golden chain , wee sink perpetually in the deepes both of sin and misery . thus is it with thee ( theodorus ) who hast cast off thy obedience and subjection to a meek and mercifull lord , quite rejecting his commands , and art become a slave under the outragious empire of that tyrannous enemy to mankind , who never rests day nor night from ensnaring us our selves to fight against our own hopes and expectations of heaven . thus hast thou flung off a light and easie burthen ; freed thy self from a mercifull yoke , to fasten thy neck in linkes of iron . and what is both base , and ridiculous : hast laid a mill-stone ( the asses burthen ) on thy owne shoulders . what wilt thou think to do in the future , that at present suffers thy most miserable soul to be swallow'd in this impetuous gulfe of lusts : nay , that wilfully has brough a kind of necessity on thy self , which continually compels thee to fall into deeper extreams ? the woman in the gospels when she had found her lost groat , call'd all her neighbours together to partake of her joy with her ; saying , rejoyce with me because i have found the lost groat . lu. 15. 8. thus will i call your friends and mine together , but to a different end and purpose . i will not bid them rejoyce with me , but grieve and weep , lament , be truly sorrowfull and mourn with me . for our losse is grievous and insupportable , greater then if we had lost never so great a treasure , or magazine of gold or diamonds ; for we have lost a friend not to be valewed , who sailing with us through this vast ocean ( i know not by what means ) is fallen overboard , and sunk into the bottomlesse gulfe of perdition . if any man should offer to disswade mee from my lamentations , i would answer him with this passionate expression of the prophet isaiah , let me alone , i will weep bitterly , you cannot comfort me . is . 22. such is the sorrow which draws this flood of tears from my eyes . such a sorrow as doubtlessely would not shame saint peter or saint paul to own it , though in such excesse , as they denyed themselves all consolation or perswasion to the contrary . they who deplore the naturall decreed death of the body , may perhaps find cōforters , who by the strength of reason and argument may without much labour restore their d●ooping spirits to settledness & tranqulity ; & by religious precepts gently quiet and palliate their griefes . but who can plead gainst his just deploring , who laments the death of a soul fallen into perdition , dead in sin and pierc'd with ten thousand arrows , venom'd with hells malitious poyson , the beauty , form , and grace of most eminent vertues , and devotions lost , and extinct in him . these administer matter justly to provoke lawfull and lasting tears . what flinty heart ? what rockie soul could in an agony so moving forbear lamentings , or entertain an apparition of any delusion , should forbid him his just sorrow . at the fall of the body it is humane , though not altogether rebellious to weep . at the falling of a soul , the extreamest lamentation is the greatest evidence of the truest piety . he who had on earth possession of heaven , in so much as hee contemn'd , abhor'd , and laught at the vanity of the world , hee who beheld the greatest beauty but as a statue of stone , or a fair picture ; that he who despis'd gold as dirt , pleasures and vanity as mire ; he it is who most unexpectedly falling into a raging feaver of burning lusts , has lost his comliness , and his courage , is now turn'd a slave to his own bestiall appetites . shall not we then grieve for him ? shall we cease our lamentations till he return to himselfe again ? it is no more then our duty , and tye of christian charity , if we have any sense of pitty or humanity in us . what ( alas ) is the destruction of the body , but an accomplish'd course in the order of nature ? yet such a losse finds dayly mourners and lamenters . what ought we then to doe for his perishing soul , which manifestly appears resolv'd on eternall damnation , if our prayers bring him not to repentance , but that he finish his course in obstinate sinning , and obduratenesse of heart . for in death there is no remembrance of thee ; in the grave who shall give thee thanks ? psal. 6. how great a sin then is it against the rules and laws of charity , not to resent with the greatest pitty a soul thus everlastingly perishing . violent cries , and abundance of tears cannot possibly recall the dead ; but frequent experience teaches us , that a soule dying here in sin is not wept for in vaine ; for the humble requests of brotherly charity plead so effectually before the throne of mercy , that many hardned in obstinate impenitency , have melted into floods of tears , and have ow'd thee thanks for their contrition to the importunity of other mens prayers . and by such meanes , many both in our daies and the daies of our forefathers , who have deserted the paths of righteousnesse , and run headlong astray out of the waies of piety ( which is a spirituall dying ) at length have risen again with such heavenly alacrity , their fall so hid and obscur'd by the glory of their rise , that they have purchas'd the palme of recompence , and crowned with the wreath of victory , have triumph'd conquerors on earth , till they were summon'd to be numbred with the blessed for all eternity . yet infinite such examples prevail not with a man who wilfully continues in the flames and fires of his lusts ; such a wretched perversenesse withstands his recovery , and pleads an impossibility of mercy against him . but if he chance to get a little way out of the fire , and by degrees leave it still farther behind him , the dimnesse which the flames caused will be taken from his eyes , & then how plainly wil he discern the way of salvation to be accessible and very plain , smooth , and easie , having obtain'd grace for his guide . and conquer'd those troops the devill laid in ambush for him . but hee who wants the courage to undertake the combat , in vain desires the conquest . he may that 's willfull stay and burn in the fire , nay , shut the doors against himself that are open for him . and whatman who is thus sotishly his own enemy , can design any thing nobly and virtuously ? wherfore this our common enemy makes it his onely businesse , leaves nothing unattempted which may render us diffident of grace and mercy . nor needs he much labour to compasse that his end , if we lie prostrate at his feet ; and take no counsell or resolution , or order the battail against him , it is an easie conquest to overcome us . but he who violently breaks his fetters , and betakes himself to the use of his strength with courage ; he ( i say ) who in so desperate a condition allows himselfe no cessation , but with a continuall violence maintains the battell against him , though hee have before lost the day a thousand times , shall then recover his losses , and gloriously triumph in his enemies overthrow . when he who is dejected with despair , and permits his spirits to fail and languish , can never hope for conquest ; how can he overcome who makes no resistance at all , but fearing the encounter lays down his armes , and submits to his enemy . chap. iii. gods mercy to the greatest sinners , an argument against despair . the mercies of our lord so infinitely exceed our transgressions , that meditating on them , they cannot but greatly consolate our drooping spirits , and arme us with courage against those temptations we ought strongly to resist , lest they overcome our trust and confidence in god . i mean those stupid apprehensions of the unpardonable immensity of our own guilt , as if god were not able to forgive us our sins being so great and so many , that to our imaginations they exceed the saving promises of his mercy . oh let us take heed of such desperate perswasions as these ? oh let us be careful that such thoughts as these , do not quash and annihilate our hopes , let not the devill delude us with an opinion that our lord is mercifull indeed ; but extends that goodnesse onely to small offenders , to those onely who have provok'd him but with a few and those small faults . for suppose a man justly branded with all the markes of those infamies and shames which are due to the greatest reprobates ; one who had committed all those wicked acts , which most certainly unrepented fail not to shut the gates of heaven against them who transgresse so highly in them . and withall , we must grant this person to be no stranger to the truth , but to have been one of christs church . whatsoever was the cause of his fall ? whatsoever the inveterate malice of the tempter had chang'd him to be , either whoremaster or adulterer , nay , perhaps sodomite : were he theef , drunkard , or common calumniator , one who had hug'd all these sinns with appetite and delight , nay , had made it his serious study to contrive his ends and hellish satisfaction in them ? for my part i would not be author of despair to such a wretch as this : no though he had continued in them many years . for it is impious blasphemy to reflect upon the anger of god , as if he were therefore displeas'd that we might be hardned , for then wee justly should relinquish our hopes , if we were assur'd the flames of his wrath set on ●●●e by so many sinns , were not to be extinguish'd with the tears of true repentance . but wee must look with more believing eyes on his mercy , and admire the excellency of his justice and his clemency , who in his punishments is quite free from passions , and perturbations ; and any one , but willfully blind offenders , may plainly see , that our lord has no delight or contentment in his revenge , but takes exceeding pleasure in his love , and tenderness , which is infinitely intent on our good . be thou therefore of good courage , confidently and undauntedly rely upon the hopes of thy restauration to grace and happinesse , in spite of all the machinations of the devill . let him not deceive thee and possesse thee with so horrid an opinion ; as that god should at all delight in the punishment of sinners ; for he is a most indulgent father , carefully fond of us , and directing all his actions towards us for our good , even in the depth of our malice against him , unwiling ( is he ) and loath to see the encrease of our perversenesse . but of his owne fatherly compassion keeps us off from contemning and despising his mercy . if any one voluntarily of his own free motion forsakes the light , who can accuse the light for that mans darknesse , does not he want the benefit of that light through his own folly , and willfullnesse ? so he that disdains submissively to adhere to the omnipotent power of god , and to live in the light of grace which illuminates all true believers , suffers not by the goodnesse of that power , ( which is the originall fountain of all blessings ) but the unrulinesse of of his own rashnesse , and stupidity which so willfully brought him into his own ruin and destruction . our mercifull god sometimes lets us see the rod to frighten us ; but draws it back and puts it up again , that his children may be sensible of his aversnesse to revenge , and of his infinite propensity to allure and attract them to himself . so a discreet physitian afflicts not or troubles himself , at the raging distempers of a man frantick , but is himself the patient when he workes the cure . he treats him gently , he courts him into his own health ; and though the mad man fly in his very face , hee uses meeknesse with art and skill , and unmov'd endeavours to palliate the violence of his disease ; though perhaps he be justly enough incens'd to leave off the cure . and as the distemper'd man recovers his senses , the physitian encreases his joy , and prosecutes his intended cure , having never return'd peevishnesse for fury , but laying aside all self-respect , applyed himself wholly to the good of the lunatick . so our lord ( when we arrive at the extreamest madnesse , and rage in sinning ) takes no revenge of us even in the height of that fury , but like our carefull physitian , most charitably applyes his mercies , which are his medicines , to cure our madnesse , not any thing reflecting on those wild passions we provoke him with . this is a truth to be justified by the testimonies of all right minded christians , who daily find the effects of his clemency , and the records of holy writ are full of examples , teaching us the verity of it . chap. iv. the example of nebuchadnezzar king of babylon , a coherence to the preceding chapter . was there ever any one so great a monster as nebuchadnezzar , that king of the babylonians ? and yet i beleeve the records of all ages cannot produce the man to whom god reveal'd himselfe more apparently , both in his power and his mercies . observe his story , how at first he honors the prophet of the lord , even to the adoring him , commanding sacrifice to be offer'd to him as god . then see how at last he returnes to his owne old pride , which puffs him up to believe that he his self is the god to be only worshipp'd ; and who exalts not him above god is cast into the fiery furnace . behold the infinite mercie and love of our lord , who forsakes not this strange beast , ( for such was he rather to be esteemed then a man ) but still followes and pursues him with his favours in his most irrationall rebellions , calls him back with profers of grace , and loving invitations to repentance . first shewing him his omnipotency by the miracle in the fiery furnace ; then by the strange vision which the king saw , and daniel interpreted . wonders able to move a rock could not mollifie his harder soul . to these the prophet joynes his pathetick counsell ; wherefore o king , let my counsell be acceptable unto thee , and redeem thy sins by righteousnesse , and thine iniquities by shewing mercy to the poor ; if it may be a lengthning of thy tranquillity . dan. 27. what saist thou ? thou opinator of thy owne wisdome and happinesse ? canst thou return yet ? canst thou repent after this thy strange fall ? is thy diseast so desperate thou darest not hope for a recovery ? can no wisdome regulate the passions of a mind so troubled ? the dumb-struck king has no answer left , he is now denuded of such apologies , hee might have made for his purgation in those times hee scarce knew who created him , and was ignorant of his power , whose omnipotencie had plac'd him in that seat of majesty , though in that very darknesse he might well have seen and resented both the power and providence of the almighty , in those great things he had done for him and his progenitors . but after god had ( convinc'd , & calld , him to true heavenly understanding ) manifested himself unto him in such evident demonstrations of his wisdom and praescience ; as he did in the discovery and overthrow of all the diabolicall delusions of the magicians , when he had open'd and display'd all the colours of their cunnings and deceipts . god rests not here , but proceeds yet farther with him . for that dream which the magicians , the astrologers , the caldeans , and the southsayers could not expound ; in the which were those things ( as they confest themselves ) exceeded humane learning ; this vision god interpreted to him by the mouth of a boy . the youth daniel unriddles what surpasses the wise mens knowledge : the miracle so convinc'd his judgment ; that he did not himself believe alone , but proclaim'd and promis'd that faith through the whole world , imposing it by his edicts on all nations . if before this illumination of grace by miracles reconciling him to faith , hee were unworthy his indulgence , though hee knew not god ; much more unworthy of it was this wretched king , when he had seen him in these wonders which our lord wrought purposely to call him , when hee knew his omnipotent power , and ratified his belief , by declaring and imposing it on others : without all doubt , he ( that so much honor'd the lords servant ) profest no mock-faith , but really believed in that god whose prophet he was ; nor had he enjoyn'd it to others , if he himself had not been first truly convinc'd in his soul , that it was that truth to which the whole world ow'd their obedience ; yet falls he into idolatry against the perswasions of his soul , & his own confession to daniel , when he answer'd him , of a truth it is that your god is a god of gods ; and a lord of kings , and a revealer of secrets , &c. dan. 2. 47. hee that of late prostrate on the ground , ador'd the servant of god : is at last possest with such a fury against them , that hee commits them to the firy furnace , because himself they would not worship as their god . and pray observe the sequell . did not our lord think you ( as he so justly merited ) punish the apostate . no! hee begins anew with him , and gives him still greater arguments of his deity ; indulgently and like a like a loving father reducing him from his stupid arrogance to a modest knowledge of himselfe , and an humble obedience to him . and what was more to be admir'd , god never show'd his omnipotency and love more to him , then in this tryall ( for certainly the greater the miracle was , the greater ought his faith to have been ) therefore our lord did never more exalt his convincing powers , then in preserving the children flung bound into that fierie furnace , which the tyrant himselfe had kindled with most malitious and studyed fury . the flames burnt to so great a wonder , that they threatned quicker destruction then the beholders imagination could fancy possible . which god most meekly suffered to encrease to the height of miracle , that so manifesting his greatnesse in his wonders , he might strike him with fear and terror , to reclaim him and startle his obdurate heart from that obstinate denyall of him , and what he had done for him . the tyrant stands insulting ore the innocent sacrifices prepar'd for his rage , he laugh's and rejoyces to see these unparalel'd flames still encrease , which without the almighties permission could not have burnt or been a fire at all ; but god contradicts not his desires , shewing his power moderated by his wisdome , which renders the attempts of his enemies against his servants vain and ridiculous , when they are at the greatest height . and that the flames might not be thought fictitious or fantastick delusions ; he lets their power be seen in consuming the men , commanded to cast his servants into the furnace . what power can be compar'd to the command of the almighty god ; to whom the nature and essence of every thing that has being is obedient , and to him which made them out of nothing return their nature , and become what he would have them , as did this fire whose flames devour'd the bodies of the officers which cast them in ; yet added beauty and lustre to the children who walked in the very midst of them , unconsum'd and untouch'd . nay , they return'd from out of the fire triumphant ore the flame ? and with such majesty as kings out of their stately palaces , march'd they out of the furnace ? no man affords the king one looke , every ones eyes are fix'd upon this unparalel'd object . neither his crown , nor royall robes with all the ornaments of his stupendious pomp do move the peoples admiration , as did the beautifull appearance of those faithfull children , who seem'd rather to have suffer'd the punishment of a dream then to have past through substantiall and reall fire . their hair , the lightest catching part of their bodies ( not so much as sing'd ) remain'd as perfectly intire , as if every hair had been harder then an adamant , while the flamedevouring heat consum'd all about them : nor do thou consider that alone , but likewise how insensible of any pain in the middle of the furnace they continually discours'd , whilst the standers by every moment expected their dissolution ; yet are not the spectators onely fill'd with this wonder ; but as far as letters could carry it , the astonisht world believ'd it with amazement , whilst the unconcern'd and ●mov'd tyrant ( who had on lesse reasons publish'd his former edicts to command the world the worship of the true god ) passes this neglectedly by , and peruses his old impieties . nor did our lord for all this , powre out the full vialls of his wrath upon the head of this desperate wretch ; but proceeds in his purpose to reclaim , both by dreams and the warnings of the prophet . and when nothing prevailes to reduce him , then he brings his rod forth , though not as a revenger for his past sinns , but to prevent his future calamities , by taking away the remaining rancor of his inclinations . for god destroy'd him not utterly . but after a few years discipline and correction , restores him to his former honor . the punishments of our mercifull god make us no losers but exceeding gainers in the end , and are to be reckon'd as his greatest blessings , when they bring us to a sure confidence in christ jesus our redeemer , and a sincere repentance for the sinns wee have committed against him . chap. v. that sincere repentance is alwaies acceptable to god , declar'd out of holy writ by example , precept and parable . how surpassingly great is the kindnesse , and love of god to us ? who never ( after the greatest provocations ) rejects our sincere repentance , though we sin most malitiously against him , if we most humbly return to him ; his sweet embraces are ready to receive us ; nay , though we should be unwilling , he often contends with our perversenesse , and forces our recovery ; nay , helpes the defects of our falling inclinations , with his preserving grace which raises us above our selves to pious desires , which he both gives , and prepares their reward . what greater argument can there be of the benignity of an incens'd god , then when we have provok'd him to anger , to accept of our sorrow ? and though our repentance be not so long and so full as it ought , though it want something of the circumstances of form , and time , or other properties ; our lord helps us in our humiliations , and sends his blessings on very weaknesse and frowardnesse . as in the prophet isaiah you may find it . he went on frowardly in the way of his heart . i have seen his waies , and will heal him . i will lead him also , and restore comforts unto him , and to his mourners . isaiah 57. 17 , 18. let us remember the story of that most wicked king ( who by a womans perswasion had given himselfe over to all abhomination ) when he once repented , and putting on sackcloth , acknowledg'd his sins ; he so mov'd the compassion of god , that he escap'd all those evills which then threatned him . for god spake to elias upon his submission , saying , seest thou how ahab humbleth himself before me , i will not bring this evill in his daies . 2 kings 21. 29. and after him manasses exceeds all the former kings in madnesse , and tyranny ; he overthrows the law , shuts the temple , sets up the worship of idoll's to confront the majesty of god ; outstripping all that went before him in wickednesse . 2 chron. 33. he after his repentance was receiv'd into the number of gods elect friends . had manasses when he saw the deformity of his impiety , despair'd of his restauration to grace , and believ'd an impossibility of his change to a new man ; he had certainly never partaken of those blessings afterward befell him ; but when he weigh'd how little the excesse of his sins was , put in the ballance with gods immense , and infinite mercies ; hee cast the the fetters off , wherewith the devill had made him fast , became conqueror , and finish'd his good course . nor has the scripture furnish'd us with these examples alone , to preserve us from splitting on the dange-rockes of our own harden'd hearts . but by his commands , god calls us continually , and forewarns us of our destruction . to day if you will hear his voice , harden not your hearts , as in the day of temptation in the wildernesse . psa. 95. 8. 9. this day to us may be any day of our life from the tendernesse of our youth , to the extremity of our age . wee must imagine the lord alwaies speaking to us , and calling us to him , who proportions not his mercies to the circumstances of time , but the affections of our hearts . the ninivites had not many daies for repentance , and to pray to god to forgive them their crying sins ; yet could a little portion of one day blot out all their iniquities : and in how short a time was paradise assur'd the theefe upon the crosse ? in how small a time did his contrition purchase him heaven , even before christs followers and apostles ? many have obtain'd the honor of martyrdome , and purchas'd crownes of glory , in lesse then few years , in a few daies , nay , some in lesse then one day . let us be alwaies and in all conditions undejected , and cheerfull , confident and assur'd in our soules of gods infinite mercies which will intice and allure us to prepare our confidences for such a tendernesse , as will dread and abhorre sinne , as will make us shake off our infirmities , and violently suppresse the malice of temptation ; our own election will lead us into better paths with gods assisting grace ; waies quite contrary and opposite to our lusts , such as god commands us to walke in , such as he rejoyces to see us tread in , whose end is rewarded with eternity , to which course the shortnesse of time can be no obstacle , for many that were last have got to be first in this spirituall race by the eager feavour of their desires . our fallings are not our miseries , but this is our calamity , when we are sunk under the weight of sin , that we lie under the heavy burthen , and never strive to rise again ; that wee sleep under it , and those litle intervalls we awake , dispute our soules into despair , against such as are thus sottishly bewitch'd to their own destruction ; the prophet cries out in the heat and height of passion , shall they fall , and not arise ? shall he turn away , and not return ? why then is the people of jerusalem slidden back by a perpetuall back-sliding ? they hold fast deceipt , they refuse to return . jer. 8. 4. whoever it is that wilfully refuses , humbly and with his whole heart to accept the grace of the spirit offer'd him , after his wandring from out of the waies of god , is concern'd in this of the prophet . for it cannot be said he fell who never stood ; or that he went out of it who never was in the way . many things to confirme this truth , are evident in parables and other manifestations of holy writ . that sheep which was lost from the nintynine , and after found and brought back to the rest ; mat. 18. 12. what did it signifie but the going astray , and the return of the faithfull ? for the sheep belong'd not to another shepheard , it was of the same flock ; and under the same shepheard : it wandred through the mountaines , and the deserts , it stray'd far from the fold ; and what ? did the shepherd neglect the wanderer ? no , he brought him back , nor did he angerly drive and beate it before him , but laid it on his owne shoulders , and so brought it home . observe the best physicians how in some fierce and dangerous diseases , they please , and humour their patients , dispensing with the set rules of their art , to comply with these distempers ; so god uses not the fiercenesse of his wrath against the greatest sinners ; but his meeknesse heales them , hee applyes the gentle cure of his compassion ; like the good shepheard hee layes them on his own shoulders , like the physitian he heales them with forbearance ; lest they wander for ever , lest their woundes prove incurable . next followes the parable of the prodigall to justifie this truth : luke 15. 12. who when hee had run into extraordinary exorbitancies wilfully , and on purpose , by his own folly wandred to purchasing shame , and misery , ( whilst his brother stay'd at home ever pleasing his father ) he that was rich , free and nobly borne , became more despis'd then the worst of his fathers hirelings ; yet at last was restor'd to his former honour , and repossest of his fathers favour . had he in that miserable condition despair'd of life , and those enjoyments he afterwards found , he had nere known blessing , but had perish'd perhaps in the wildernesse with famine , of all deaths the most miserable . but because that he repented ( that he trusted to the hopes at his return of his fathers forgivenesse ) see the change of his base and abject condition ; he is thus restor'd to his fathers favour , cloath'd in a rich garment , and better treated then his brother , who had never transgrest . for saies the brother : so many years have i serv'd thee , and never transgrest thy commands , and yet thou never gavest me a kid , that i might make merry with my friends ; but now this thy son is returned , who has devour'd thy substance , thou hast killed the fatted calfe . out of this parable , and the precedent discourse may be collected the great efficacie of repentance . chap. vi . that we ought carefully to cleanse our souls from the filth of sin : which must by no means be slighted or neglected , since in this world wee cannot presume on to morrow , every thing is so subject to mutability . and then the pleasures of the earth being so short , and quickly vanishing ; that we ought to fix our thoughts upon that eternity , in which we shall be crown'd with glory ; or plagu'd in torments . having before our eyes so famous and eminent examples of gods inviting benignity to stirre us up to repentance , with such ample assurances of his mercies to the truly penitent ; our duty is , not to waver as uncertain of his assisting grace , but resolutely to attempt the encounter , when we are assur'd of such irresistible aide to second us , as the power , and favour of our omnipotent lord . do not his mercifull calls summon us ? let us go on with courage . let us say , we will go to our father , &c. like that prodigall . for if we approach our selves but one step towards him , our god will draw us nearer , so far is he from refusing us . but we are a generation that willfully depart from the lord , and on set purpose forsake his waies , designing our selves to perdition . yet saies our lord , jer. 23. 23 i am a god at hand , and not a god a far off ; and again he speaks by the prophet , do not your sins separate you , and make this division betwixt you and me . are they our sins which hinder us ? are they the blocks which lie in our way to eternall happinesse ; let us remove them by the force of prayer and humiliation , that we may approach nearer to our lord . set before our eyes saint pauls treating the corinthian , and apply to this present discourse . 1 cor. 5. a corinthian an eminent person , had committed such a sin as the like is hardly named amongst the very heathens ; he was of the faith of christs family , & some believe he was a priest . what follow'd this fall of his ? did st. paul cast him off as a reprobate from the hopes of salvation ? not at all . for in his first and second epistles to the corinthians , he expostulates with them , because they had not received him into repentance . ver. 7. 4. in all which treating with them , he manifestly declar'd that there was no sin so heinous , but god has appointed a conditionall pardon for it , that the diseases and distempers of our souls are to be cur'd by pennance , their proper medicine and purgation . ver. 5. deliver such a one ( saies he ) to satan for the destruction of the flesh , that the spirit may be sav'd in the day of our lord jesus christ . this was the apostles language before his repentance , in the time he stood excommunicated ; but after his repentance saies saint paul , to him that is such a one , this rebuke sufficeth that is given of many . 2 cor. 6. wherefore he wrote to them to comfort , encourage him , lest satan should get an advantage over him : in like manner , the intire nation of galatia ( after they had embrac'd the faith ; after miracles wrought amongst them ; after they had overcome many temptations against their belief in christ jesus ) at length fell into infidelity ; yet recover'd their fall . he therefore that giveth you the spirit ( saith he ) and worketh miracles amongst you , gal. 3. 5. certainly they had many temptations whom he so teaches . ver. 4. have you suffer'd so many things in vain ? yet in vain ? these people after a great encreate of a strong faith in our lord , committed a heynous offence , they alienated themselves from christ , of which he seems to speak to them . behold , i paul tell you , that if you be circumcis'd , christ shall profit you nothing . gal. 5. 2. and again , who ever of you are justified by the law , are faln from grace . ver. 4. from so dangerous a fall , how lovingly and friendly he strives to preserve them . my little children whom i travell withall again , untill christ be formed in you . gal. 4. 19. here he declares that in our worst estate , christ may be renew'd and form'd in us . for he will not the death of a sinner , but rather that he may turn from his wickednesse and live . eze. 18. 12. return then to our lord ( most dearly beloved theodorus ) and performe his will , that would so have it . for this end he created us , for this we were made , to bestow on us the glory of eternity , to give us the kingdome of heaven , not to fling us into hell , or cast us into those flames , which were indeed made for the devill and not for us . our saviour declares this to us ▪ when he saies to those on his right hand . come you blessed of my father ; possesse the kingdome prepared for you from the beginning of the world , mat. 25. but to those on his left hand , depart you cursed into fire everlasting which was prepared ( hee does not say for you ) but for the devill and his angels . ver. 41. you see then hell was not purposely made for us , but for the devill and his angells . and that heaven was appointed for us from the beginning of the world . shall we then render our selves incapable of infinite honors , and felicities by eternall providence and favour determined us , and not make our selves ready to enter the bride-chamber with the bridegroom . this preparation is onely possible in this world , here it is that wee must put on our wedding garments , that we must dresse our selves in the robes of contrition and repentance , and though we may be often disordered in our atttire , and contract again the filth , and deformity of our sinne , there is hope left , as long as the waters of repentance may yet cleanse us ; but if we neglect it to day , wee know not how late it may be to morrow ; the end and terme of our life is forbid the curiosity of our knowledge ; and when wee depart hence , it will be too late to expect any good , though wee repent with all the passionate humility that can be imagin'd , it will not profit us ; though we gnash our teeth , howle horridly , and fill that hell we are in with our complaints , till they reach the heaven we complain to , wee shall not be the better so much water as would cool our tongues . luke 16. 16. remember abrahams answer to the rich man , there is a great chaos betwixt you and us . let us lay hold on mercy while we may ; let us now acknowledge our lord humbly , faithfully , and sincerely as we ought . for while there is life , there is hope by repentance ; and the benefits that never faile to accompany it , are ready for us ; it is a physick for the sickest languishing soul , nay , a most sure remedy , but it calls not the dead back again , it is a salve cannot be applyed to their wounds who suffer in hell , where there is no cure , from whence there is no redemption ; though in this world the last and weakest of our daies render us not so desperately ill but this soveraign balme may cure us . wherefore the devill uses all his power and subtlety to plant desperate apprehensions in our soules , seeing the mercies of our lord are free and open to the least repentance that is hearty ; and never let 's it passe unrewarded . as he expresses his propensity to charity in the gospell . even hee that gives a cup of cold water to one of these in my name , shall not lose his reward , saith christ , mat. 10. 42. & the same christ's promise is , that he who repents him of the sins he has committed , though his repentance be infinitely beneath the merit of retribution , the mercies of our lord will find him out , for the least good in us though never so small , the benignity and compassion of so mercifull a father will not neglect . he ( who searches our sins with that severe curiosity , that our very words and thoughts shall be arraign'd at the day of judgement ) much more carefully search and look upon the least good we do . so infinitely his mercy and love to mankind exceeds his revenge . he is a god of so great mercy , as he will remember his bounty to the least good in us , as well as his severity to the least ill . wherefore if thou findest thy strength so to flagge and faile thee , when thou attempts an enterprize so difficile to our naturall corruption , as is a reall repentance , which is the totall change of our inclinations , and deprav'd appetites : yet do not faint in thy undertakings , and weakly fall from trusting in the promises of a god that will never forsake thee ; but begin by degrees to stoppe the superfluous humors of this disease , which so debilitates and infeebles thee ; then art thou ready for this spirituall combate , the victory will soon follow , when thou hast once valiantly resisted the fury of the assault . but if like a coward thou dreadst the first appearance of the enemy , it is no wonder if every thing seem difficult and hopelesse to thee . before attempts and tryalls , the most feasable and facile things that oppose , may possibly look full of danger , and horror , which once resolutely attempted ; our confidence and our courage of our banisht fear , and stupid weaknesse will assure us of those victorious wreaths which are prepar'd to incircle the temples of all true christian souldiers . the devill himselfe was fearfull to lose his conquest , even over judas himself , he keeps him down with despair , knowing that repentance and contrition might have turn'd the day for that lost wretch : for it is truth , and it must be confest , ( though it almost exceed belief ) that sin of judas went not beyond the possibility of pardon , could he but have repented . wherefore i pray and beseech thee to drive away , and expell all these deceits of the devill from thy soul ; that thou maist enter this port of salvation . i expect not at an instant that perswasions can give thee leave to think thy self so soon lifted up out of the pit of destruction to the possession of a crown of glory ; it were too much presently to believe , as thy condition hath made thee , ( though to god nothing be impossible ) therefore all that i desire of thee , is , to stop here , and adde no more to thy former transgressions , that thou wouldst turn thy eyes another way , and not let them rest fixt on the dotage of thy beastlinesse , to let us see that thou hast gone in those crooked meanders , have quite tyred thee ; and thou beginst to be refresht , and recover thy strength in better paths : and art thou thy own hindrance ? doest thou not know that many have dyed in their drunkennesse , their lusts , and other sinfull delu●sions of this age ? where are some now , who lately trac'd the streets in pride , who fed their parasites with dainties ? and cloath'd themselves with the finest silkes ? they that presum'd the walkes they went in ? what is become of all this pomp and pride , is it not vanish'd , is it not past over like a dreame ? their costly feasts , their jollities , their compleasing mirths , and laughings had their period , and are now no more ; their vanities , their uncheckt thoughts , and uncontrould liberties , their delicious and insatiable luxuries are all fled . what are become of those pamper'd bodies so studiously observ'd , and fed so lusciously : pray look into the grave : contemplate on their dust , and ashes , on the wormes devour'd them , the deformity of their charnell houses , then sigh , and bewaile that folly which took so great a care , to preserve so litle a nothing . and would to god this destruction there terminated where their ashes are consum'd . but turn thy eyes from the grave , and wormes there devouring them ; and reflect on that everlasting fire that can never be extinguish'd , on that gnashing of teeth , that utter darknesse , on those streghts and irremediable afflictions declar'd to us in the parable of lazarus and the rich man ( who once was cloathed in purple , and the lord of unvalew'd treasures , of riches that had no end ) and at last became so destitute of all necessaries , that he could not purchase one drop of water to cool his tongue when he suffer'd in flames of fire , and was condemn'd to the bitterest cruelties of all torments . and how miserable a soul then is that , which thinkes pleasures , and the vain lights of this world to exceed the gain or prophet of a dream ? suppose a man were condemn'd to work in mines of metalls , or doom'd to undergo some harder punishment ; & then fancie this miserable creature sunk under his labour , and fallen asleep ; next in that sleepe imagine him to have a dream possessing him with the delusion of all pleasures and content : which when hee awakes are with his sleep fled ; how little ows this poor soul to this mockery of felicity . and truly , that rich mans happinesse on earth , was no more then such a kind of dream . if we consider how little it lasted , and how it concluded , in bitternesse , and dreadfull punishments , in everlasting fires . there is no meditation so necessary to one besotted to his appetites , as it is to compare one fire with the other , the burning of the lusts with the eternall flames which are their decreed punishment ; and hee is worse then mad that will not quench the one to eschew the other . for there is such nicety and dependance one on the other , insomuch that hee who puts out the present fires of his concupiscence , is certain to avoid the eternity of the future ; but if the catching flames last till they are joyn'd , they are never to be extinguish'd : and unrepenting souls departing this life , presently unite their sinfull fires , with the revengefull flames appointed them in hell for all eternity . now then consider how long thou canst possibly presume on the continuance of these felicities thou here enjoyst . when thou canst not promise thy selfe any length for thy life ; fifty years were a great space to be assur'd of ; but indeed we so little know our ends , that wee cannot tell but this evening may be our last ; how then can wee relie upon so many years ; time is uncertain , nor can we assure our selves any thing of the future . and were it so that we were certain of a long life , the pleasures still are uncertain wee might expect in it , which sometimes are with us & again in the twinkling of an eye . but were a long life assur'd thee , and thy pleasures to last with it , that no chance or fortune had power to interrupt the continued course of thy contents , which should be still equal to thy desires ; what a litle would this be to everlasting ages of bliss , or eternity of punishment ? and hereafter we must expect the like everlasting durance of both joy and sorrow which soever be our lot : though here delight and sadnesse have their vicissitude : in the world to come neither shall ever end : and as both for continuance are endlesse ; so in the extremities of value both incomprehensible . chap. vi . hell fire expos'd to the terror of the impenitent , with the torments , and eternity thereof . o vainly deceived man ? most foolishly and sottishly deluded sinner ? who ( when thou heardst speak of hell fire ) believest those dreadfull flames prepar'd for the vengeance on thy impenitency ●o be no other , then some materiall pile that soon with it's own violence , will of it selfe consume into ashes . thou must believe in time , ( or thy experience will teach thee too late ) what those fires be , which are prepared in hell for the devills and his angells there , and for thee ( unlesse thou sincerely repent ) they are immortall unconsuming flames , flames that shall never extinguish or dy . so that in fine , the very damn'd may promise themselves eternity , but it will prove the perpetuity of endlesse shame , pains , and confusion . while the blessed shall be cloath'd with immortality , but together with infinite joy , and incomprehensible glory . o vild impenitent wretch , meditate on what thou art for ever forfeiting ; a crown of immortall honor and what thou art assured to purchase with thy obstinate impieties ! endlesse miseries , and plagues ; torments in fires can never possibly consume , which shall alwaies last , and still supplyed , ever encrease , and never diminish , or extenuate . no mans tongue ( be he never so eloquent ) can teach us a way to comprehend the true knowledge of such unspeakable horror . yet in this ( as in other things impossible to be certainly known ) we may regulate our conjecture by the experience wee make on things of lesse moment . as for example , suppose thy selfe in an overheated bath ; thy skin scalding , thy veines , and sinewes shrinking ? or burning in a violent fevour , at the insufferablenesse of these pains thou maist give some probable guesse , and after think thou on hell fire : thou wilt of necessity allow neither bath or feaver possibly to be endur'd by the greatest and most invincible fortitude ; and argue thy self into an apprehension by degrees of the fearfull horror thou wilt have , when for thy sins thou art flung into a torrent of mercilesse flames issuing from that dreadfull tribunall where the vengeance on impenitency is prepar'd . there will be howling , and gnashing of teeth , punishments neither to be suffer'd nor redrest , or comforted ; for no body shall help them . so vain and fruitlesse will be those lamentations which cannot avail the lamenters any thing , when their complaints can profit them nothing : their torments still encreasing with their desperation , in a place where their eyes can fix on nothing to promise comfort , for what shall they see there but the damned , their companions , and a vast desolation . next to add to the horror of eternall punishments , know that these fires there , as they can never dye , neither can they afford light ; for they are most peculiarly , and properly described to be utter darknesse . consider what it is thus to suffer in horrid and lothsome darknesse , with terrors , affrightings , and tremblings in all thy members this must needs cause ; then the infinite multitude of thy tortures ( which will fall on thee faster then violent fleakes of snow upon the earth ) shall cruciate thy soule . in so hideous and over-whelming a manner , that humane capacity can not well comprehend how it is possible for the soule of man to bear them , and not utterly consume and annihilate in so fierce and devouring destruction . to make which more evident and plaine to our understandings , we may call to remembrance what frequently happens in this world we are now in : how many men have fallen into violent diseases , and those as lasting as violent , but neither their time nor force had the power to their soules dissolution till the decay and ruine of their materiall corruptible bodies : the substance of the soule being proof against the keenest arrowes of death ; even so shall it be at last with the miserable bodies of the damned , which will be changed into a substance that the fiercest flames shall never be able to consume ; and though man be compos'd of such materialls as now cannot resist the violence , but yeeld to the conquest of assaulting paines ; when the cursed immortality of the body shall be equall to that of the soul , both together must suffer to all eternity . thou oughtest ( theodorus ) rightly to consider this undeniable truth , and not to give way to any fantastick dream that would perswade thee , any end , or period can be propos'd to the eternity of their sufferings , who shall be thus prepar'd for everlasting fire . and what are the pleasures , the delights and vanities thou puts't into the contrary ballance to weigh against so heavy a doom ? how short the time of their continuance compar'd with eternity ? couldst thou suppose that hells torments were to end in a hundred or two hundred years , the fury of them for such a space might prudentially affright thee from that dissolute and wild life thou art so besotted to ; then certainly the thought of their eternity must needs deterre thee ; and to presse this nearer to thee , i begg of thee to lay thy hand to thy heart , and answer me , whether thou canst or not exchange blessings and pleasures eternall , for as everlasting punishments ? or forfeit an inestimable weight of glory for a dream ? and all the reputed happinesse of this life are no better ? what fool would bee content for one pleasing moment to lead all the rest of his life in miserie ? who is there so sottish , as would willfully forfeit all his peace for a minutes pleasure ? yet thou doest far exceed such frantick beasts in thy madnesse . but alas i dilate in vaine upon thy dotage till it forsake thee , thou art deaf to perswasions while thy eares are stopt with thy delights , or wilt , if thou hearest , think them lyars that call the sweets , so please thee , what they really are , bitter and noysome . but when by the mercifull deliverance of our lord , thou art freed out of the toyls , thou wilt with patience hear mee treat of the malicious cunning that deceiv'd thee with those snares : wherefore i deferr to tell thee the malignity of thy disease , till i see thee recovering . now let us fancy pleasures to be really the things they seem , and that the delights of this world have nothing of gall , or bitternesse ; but what then ( i pray ) shall we say of the punishments attend them ? how shall wee avoid them ? whither shall we flye to escape the wrath that followes them ? they that now rejoyce and triumph in the shades of seeming content , shall not with their greatest fortitude be able to endure the least punishments of those many prepar'd for their vengeance . and how little time well spent in prayer and unfaign'd hearty penitence , might save them from those torments , and bring them to those joyes prepar'd for the blessed ? such is the clemency and mercy of our god ( who so earnestly loves mankind ) that hee has not appointed a long time of conflict with satan ; the warre last's no longer then the short space of this fleeting life , which is but the twinkling of an eye compar'd with those infinite ages to come , wherein wee shall be crown'd with glory for ever . and this will adde infinitely to those things the damn'd shall suffer , when they remember their great neglect of that little time they had to repent in , and at how easie a rate and low a price they sold and betray'd themselves into everlasting thraldome . let us then awake , and rouze our selves out of this lethargie of sin , lest this sad doom be ours . and let us hast and do it whilst the time is yet , that wee may be receiv'd into mercy and favour , while there is hope , and that salvation may be had , before repentance be too late ; for they who idly and sloathfully wallow in the mire of their iniquities , shall not onely endure these , but far more intolerable torments . since it is not to be exprest in the most artificiall termes of eloquence , how great those tortures are which are prepared for the damned in hell . but if it were onely to lose the joy and blessings of heaven : the thought alone of so great a losse ( though we were after to perish like other beasts ) would be insupportable , it would bring with it so just cause of sorrow , such affliction , and tribulation , that were no other punishment ordain'd for sinners , that it selfe should bee sufficient to reduce us from our wicked waies , and might terrifie us more then the apprehension of all those torments that threaten , and affright us , and wee may most assuredly expect , unlesse wee truly repent . chap. viii . of the beatitude of the saints glorifi'd in heaven , pressing theodorus farther to amendment , by arguing that heaven is rather to be sought after then hell to be fear'd . the glory of one being a more moving object , then the terriblenesse of the other . from this caution given thee ( theodorus ) of the unspeakable paines of hell ; i would raise thy contemplations to the most necessary , most admirable , and ravishing delight thy soule can possibly fix it self upon ; which is to imploy thy curiosity in search of the knowledge of the joyes of heaven , for though the dignity of that blessed state be not within the compasse of the most accurate expression , and farre exceeding the delineation of the acutest wit : yet my advice presumes to invite thee to conceive as much of it as is allow'd our humane judgements to comprehend : and as farre as wee are taught and instructed by holy writ , our contemplations have liberty to soare into the felicities of heaven . isaiah the prophet expresses them thus . the ransom'd of the lord shall rejoyce and come to sion with songs , and everlasting joy upon their heads ; they shall obtain joy and gladnesse , and sorrow and sighing shall flee away . isai. 35. 10. 51. 11. what can be more happy then such a life ? there you shall never fear povertie , or sicknesse . there shall be neither oppressor , nor opprest ; no troubsome tormentor , nor any one tormented ; no man angry or vext , nor any repining at anothers displeasure ; no proud man swelling in abundance , nor any person dejected and mourning for his necessities ; no man contentious for principality or power ; nor any one lamenting under the persecution of a superiour ? there all the tempestuous passions of our minds shall be hush't in a perpetuall calme . all things shall be peace , joy and gladness ; all things serenity , and tranquillity . there shall be eternall day , brightnesse and light ; light as farre excelling the splendor of the sun , as that does the blaze of a torch ; for it shall never be hid with the vail of night , never be obscur'd in clouds and darknesse : yet ( though so exceeding lustrous ) withall so temperate , that it shall neither burn nor scorch . no night nor evening shall the blessed know , no scorching summer , or chill winter , no change of seasons shall molest them , every thing is so ordered in a setled constancy , and so appointed for their fruition , whom grace and repentance shall fit for it : they shall feel no old age , nor the evills of it , there shall nothing remain subject to corruption , but every one be crown'd with incorruptible glory , & what exceeds all already said , the blessed shall then enjoy eternally the company of christ , with his angels , archgels , and all the glorious hoasts of heaven ; contemplate on the skies in that excellency they appeare now to our eyes , behold the beauties there ? no starre in the firmament shall in thy beatitude outshine thee , which will be , when all things created shall be refined into greater abundance of glory , and exceed themselves as they are now , as much as the purest gold ( which seems to give light to the air , and captivate our humane sence ) does the complexion of lead . so shall all things created ( as they shall then be refin'd ) excell themselves in their glory . for as blessed saint paul saies . the creature also it self shall be deliver'd from the servitude of corruption , into the liberty of the glory of the children of god . rom. 8. for now in our flesh we suffer many things lyable onely to the corruption of the body , which nature in the body it selfe shal be chang'd into incorruptible , and that together with the soul become immortall , the soul it self possest of more beauty , and greater excellencie . and where then canst thou dream of any jarre or discord may happen ? what ruines , or what destroying civill dissention , when an eternall inviolable love shall knit the saints of heaven in one knot , and make them one soul . the dread of the divell shall be no more ; no more threats , no more snares , no more death ; the body it selfe shall be immortall , and the soule quit her fear of a far more terrible destruction . all apprehension of ills that may befall us , shall for ever dye ; and it will be with our happy soules , as with the heir to a king , who in his infancy and minority is kept severely , and educated under fear , and the lash of a tutors discipline , lest remisnesse in his education might let him fall into unprincely wildnesse , and render him , by having no government of himself , uncapable of governing others , and inheriting his fathers dignities : but growing in years , and encreasing in vertues , becoming the royall majesty of a prince , he is then let loose to the guidance of those engraftments becoming his high calling , and a full possession of his liberty : he is clad in purple , and his temples circled with a diadem ; the fears and menaces of the masters of his younger years are no longer his terrors ; but every thing serves his magnificence , and complies with his happinesse and pleasure : so at the consummation of blisse shall it be with the saints of god , whom as his beloved children here he keeps under the rod of affliction , to fit and prepare them for those immortal honors , and crownes they shall inherit in the kingdome of heaven . no assimilation indeed is sufficient to give us a guesse at those transcending joyes , nor can the arts of eloquence expresse them : but let our thoughts ascend to that mount , where our lord was transfigur'd : and behold him there shining as he then did with the eyes of devout contemplation : and yet there we shall not find one full entire figure of the perfect glories of the world to come ; that appearance being such as was fitted for the discerning of our naturall opticks . as appeare by the words of the evangelist . his face did shine like the sun , mat. 17. that is , like to that body which it selfe is subject to corruption , but the glory of incorruptible bodies shall be of a nature farre excelling that , which mortall eyes shall not be able to look upon ; to behold the which , we shall have incorruptible and immortall eyes . on the mount , though there not appear'd not greater light then was probably possible for them to have beheld without detriment to their sight : yet that they endur'd not : for they fell on their faces . tell me ( i pray ) if any one should lead you into a glorious theatre , and present your eyes with the sight of a gallant number of persons cloath'd in gold , and adorn'd with all curiosities of value : and amongst them should shew one infinitely exceeding the rest in glory , and power , who were able to bring thee into the happy number of that society , wouldst thou not be obedient to all his commands , to purchase such a glorious felicity : let thy soul fly up to heaven on the wings of holy meditations , and view their theatre , whose glory consists in the assembly of far more transcending persons ; whose ornaments exceed the lustre of gold and diamonds ; whose beauty excells the very light of the rayes of the sun : there is the seat of angels , archangells , thrones , dominions , and powers , and of what farre excells them : for of the kings of heaven and his glory , all tongues must be silent , or not presumptuously attempt so unequall a task , so much does hee superexcell all expressions , so transcendent are his lustre , glory , splendor , majesty , and magnificence . and ( tell me ) how great madnesse it is to lose , and forfeit so infinite blessings , onely for the satisfaction of abusing a little time . what if we were to die a thousand times in a day ? to endure the torments of hell it selfe for a season ? would it be too much for us ; when the reward would be see christ comming in his glory , and our selves receiv'd into the number of the blessed for ever . observe what blessed saint peter saies . mat. 17. 4. it is good for us to be here : if hee ( who saw but in a manner the shadow of the glory to come ) emptied his soule of all other thoughts , to give up the possession , to the contentment and joyes of such a sight ; what shall we say , when not the shadow , but the reall truth of that happy vision shall possesse our selves ? when the chambers of heaven shall be opened , and wee behold the king of glory himself , not obscurely as in a glasse , but face to face , not barely with the eyes of faith , but as he shall bee then manifested in truth unto us . their spirits are base and abject , who rejoyce they have escap'd hell , out of the apprehension of the horrors of it . it is to be accounted certainly a greater torment then any is in hell it selfe , to lose heaven and the glory of it . so pressing a calamity it must needs be to the damn'd , to thinke of the losse of heaven , that certainly it will punish them more then the paines of hell . our eyes wander with amazement after their happinesse whom we see great in princes favours , and wonder what possibly they can want , who pertake of the counsells of the mighty , and share with them in their honors ; to them we allow the fullnesse of all happinesse , and adjudge our selves miserable , if wee want any thing our emulations can receive to contribute to their happinesse . though perhaps our condition may exceed theirs , if we consider the the lubricity and unstablenesse of fortune . how slippery they stand who are tottering on the top of pinacles : how uncertain their honors be , and greatnesse , whose duration cannot be secur'd beyond the fate of battell , or the ruins of domestick envy . certain it is : all the pompe of the earth will have a period ; and it is vanity to fix our soules on any imaginary happinesse in this world . but what wee look for from god our lord , whose raign shall be for ever , whose kingdome has no bounds . isaiah 40. who possesseth not a part , but the whole compasse of the earth . who hath measur'd the waters in the hollow of his hand , and meteth out heaven with his span ; who sustains all things with his power ; to whom all nations are nothing , and are reputed as a drop of water . hee it is whose powr , and mercies can onely make us eternally happy . let the immensity of the joyes then , which are the determined portion of the blessed , argue our soules into a true apprehension of them , and let us more dread the losse of future happinesse , then all the terrors of future paines ; and more abhorre to bee excluded out of the doors , and not admitted into the quire of the angels , and the blessed saints of heaven ; then to be doom'd to eternall flames . chap. ix . of the day of judgement . the terrible and mighty king of heaven and earth shall not come to judgement drawn by white mules , or appear to the condemn'd in robes of peace , & crown'd with a diadem of mercy . but how he then wil come the tongue of man cannot expresse , you can have no surer evident rule for you , then out of the prophets thundring forth the terrors of his approach . psal. 50. ver. 3. our god shall come and shall not keep silence , there shall go before him a consuming fire , and a mighty tempest shall be stirred up round about him . he shall call the heavens from above , and the earth that he may judge his people . the prophet isaiah dilates thus on this dreadfull appearance . isaiah 13. 9. behold the day of the lord commeth , cruel both with anger and fierceness , to lay the land desolate , and to destroy the sinners out of it ; for the starrs of heaven , orion , and the constellations there , shall not give their light . the sun shall be darkned in his going forth , and the moon shall not cause her light to shine . and i will punish the whole earth for their evils , and the wicked for their iniquitie , and i will cause the arrogancy of the proud to cease , and will lay low the haughtiness of the terrible . and those that are left shall be more precious then fine gold ; such a man shall be more esteem'd then a precious stone of ophir , for the heavens shall be shaken , and the earth shall be removed out of her place , for the anger of the lord of sabbath in the day when his wrath shall come . and in another place the same prophet , the windowes of heaven shall be opened , and the foundations of the earth shall be shaken : the earth shall be utterly broken down , the earth shall be cleane dissolved , the earth shall be moved excedingly , it shal reel to and fro like a drunkard , it shal be removed like a cottage , and the transgression thereof shall be heavy upon it , and and it shall fall , and not rise again : isa. 24. 18. for their iniquities have prevail'd against them . to these adde the prophet malachi ; behold ( saies he ) the lord almighty cometh , but who shall abide the day of his comming ? and who shall stand when he appeareth ? for he is like a refiners fire , and like fullers sope , and he shall sit as a refiner of silver and gold . mal. 3. 2. and again ( saith he ) the day of the lord commeth consuming like a furnace , and it shall burn them up . mal. 4. 1. and they who are proud , and all that do wickedly shal be as stubble ; & the day commeth , ( saith the lord almighty ) it shall leave them neither root nor branch . and to the same purpose does the vision of the prophet daniel alarum us with the terrors of that day . i beheld ( saith he ) till the thrones were placed , and the antient of daies did sit , whose garment was white as snow , and the hair of his head like the pure wooll : his throne was a flame of fire , and his wheeles burning fire : a fiery streame issued out before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . the judgement was set and the bookes were opened . dan. 7. 9. and a little after , thus speakes the prophet , ver. 13. i saw a vision in the night , and behold , one like the son of man came with the clouds of heaven , and came to the antient of daies , and they brought him near before him : and there was given him dominion and glory and a kingdome ; that all people , nations , and languages should serve him : his dominion is an everlasting dominion which cannot passe away , and his kingdome a kingdome which cannot be destroyed . ver. 15. i daniel was grieved in my spirit , and the visions of my head troubled me . let us consider these menaces of holy writ : and instruct our soules how in that day the glory of heaven shall be revealed , the clouds shal separate , the whole firmament open ; parting like a curtaine before a screen , and discovering to us the majestick prospect within : which will fill all things created with fear , amazement , and horror . then shall the angells themselves be full of fear , with the archangells , thrones , and ●owers of heaven , not for themselves , but because their fellowservants are brought to judgement , and to give their strict accompt of their past life in this world . for if they ( under whose tutelage we are ) grieve at the judgement pronounced against one sole city under their charge , what will be the generall affrights and horrors , when the son comes against the whole world : for though themselves they know , exempt from the danger , they will have a sence of them brought before a judge , whose alseeing eye needs no proof of witnesse , or accusation . who will force the guilty to accuse themselves , and lay their own offences open , when every delinquent to heavens justice shall produce his owne deeds , his words , and thoughts to condemn himself ? will not this mighty and just severity of our lord astonish the very powers of heaven themselves . if it had not in it the horror of an inundation of a river of fire , and those terrible affrighting angells , ministers of his justice , which assist the fury and rage of his revenge : how would it move men to see the workmanship of the same creation , call'd some to be highly preferr'd and honour'd ; nay , had in great admiration while others are blinded with disgrace , lest they should see the glory of god . can you imagine a more tormenting hel then this ? when the thought of that heaven we have l●st , will more sensibly cruciate our soules from the torments of that hell wee suffer in . the infinite losse our wilfully erring and self-abusing soules bring to themselves ( in the forfeiting those excellent great blessings ordain'd them ) are impossible to be apprehended by thought , or in words comprehended . sad will be the experience of it to the impenitent . wherefore ( i beseech thee ) set before thy eyes the different ends of piety and impiety . behold the impious overwhelm'd with horrors and unspeakable punishments : and even then when the truly pious children of god shall be cloath'd with immortality , and eternall glories : when the damn'd shall be deliver'd to cruell tormenting furies ; the blessed shall be adorn'd with crownes , accompanied with angells , singing and rejoycing before the kings throne ; thus shal it be with them who on earth have done good and justice , and are found worthy of eternall life . chap. x. the joyes of heaven prosecuted , give occasion to discourse of the felicities and blessings god has promis'd our soules , the excellencies wherewith they are enricht with , and the vile contempt wee have of them , preferring our bodies their slaves before them . the joyes of heaven are beyond our dull perceptions , while wee are loaden with earth ; in vain it were to undertake labour of their description : ineffable are those pleasures , and delights , the great profits unvaluable , which will then bee ours in eternall possession , when we are received into the number of the saints glorified for ever . when the immortall soule shall be invested with her own glory ; and eas'd of all her yoakes in happy freedome , enjoy the pleasure to behold her lord . it cannot , it cannot ( i say ) be exprest how great the extasies of her joyes must bee when she shall not onely be ravish't with contentments of her glorious condition for the present , but rest likewise secur'd of their eternity , that without lessning or decay , but rather with encrease they shall endure for ever . nor is this happinesse alone above expression : for no soarings of the most elevated soules in contemplation can reach the high perfections of those blisses . we may by the waies of weak comparisons give obscure guesses , and such demonstrations the excellency of that glory onely allowes our conjectures to practise on . let us then seriously contemplate their conditions we commonly allow happy in this world ; let us make enquiry of their felicities , who exceed in riches , power , or honor , in so great overflowes , that they scarce believe themselves on earth : then let us weigh the certainty and permanence of what they hold themselves thus happy in , and wee shall find them possest with nothing but vanities , which will leave and quit them swifter then a dream . nay , imagine those pleasures lasting as their lives ( which is the most you can allow them ) and yielding the fulness of that content they fancy who enjoy them , when you find how short that time is of their being , you will confesse them none . and yet how much are worldings puffed up with these transitory delights ? will it not then bee infinite content and unspeakable satisfaction , to soules arriv'd at the haven of bliss , when ( having choos'd the stormy seas of this troubled world ) they shall bee landed on the bankes of peace , and tranquillity , and enter possession of a kingdom abounding with all joyes , and pleasures , honors , glories , and felicities without end . for in the narrow streights of this world , hee that possesses the largest inheritance , may be likened to an infant within his mothers womb , so little is his liberty , compar'd with the spatious fields of that heavenly paradise prepar'd for the blessed from all eternity . and as those are embrions in the womb , having not yet the naturall benefit of light , till their legitimate and full birth , when they are brought into the world , and participate even with their parents ( though in their first clouts ) the fulnesse and perfection of their creation : so have not wee the true effects and ends of our redemption , till we see the day of our glory . and as amongst them abortives , such will be the condemned sinners at the latter day amongst men : abortives , though those never see the light of the sun ; never know day : yet deliver'd from the cell of the wombe , into the spacious world , have the doom of a larger , yet to them a darker prison , if wee consider there is that light for them they are incapable to enjoy . so , abortives , impenitents , shall be delivered out of darknesse into greater darknesse , out of afflictions into greater afflictions . but the mature offspring bearing his marks and characters , shall be presented to the king of heaven ; then shall the mystery of salvation be reveal'd to them , and they become fellowes in glory with the angels , and the archangells . wherefore ( my beloved friend ) do not for ever blot out those characters thou art sign'd with by gods holy spirit : bury them not in a loathsome abysse of sinns . raise up thy soul by repentance , which will refine and beautifie those thy excellent parts that are now besmear'd and spatter'd with the filth of a dissolute living ; then will the lustre of thy vertues dazle those eyes to whom now thou appear'st a cloud of vanity : the most excellent beauty that is in man or woman , is no beauty , if not in relation to our discerning them ; and what to dotage our enamour'd senses , have admir'd them ; we must at the last confesse them , subject to decay and ruine : but the beauty of the soules exempt from that servitude to natures necessities , is of a more excellent condition then that of the body in it's greatest pompe : yet are our soules enjoyments more ours then are our bodies . so earnest and passionate a lover of mankind is our lord , whom hee has so nobly honor'd , that things of lesser value , ( which carry little of greatnesse in them ) he has decreed to the laws and necessity of a naturall production ; but has made us our selves the workmen of better , and more glorious effects . had the forming of our bodies beauty been left to us ; our fantastick natures had taken too much care about it , and we had utterly neglected the greater businesse of our soules . but divine providence having denyed us the power , we may justly conclude our task appointed us to bee the care of our own soules . since all the curiosity to make our selves finer creatures then we are ( which finds so many , so much employment for their precious hours ) is altogether fruitlesse : the nicer arts of colours and curles to adorne us , lookt into have made up nothing but a becomming handsome lie . when so much time spent upon the soul , had really enricht and adorn'd it with such beauties as will last for ever . and for all this how little time should we allow the better part , if so be we had a ful power to accomplish our desire on the more ignoble ; scarce any time would be spar'd upon our soules , could we beautifie our bodies as we desire , still should we be decking and adorning the base & abject slave , whilst we neglected the soule her mistresse and lady with the laziest sloath , and meanest contempt . therefore has god taken the effect of this fruitlesse labour clean out of our power , if we truly consider the end of it : but has given us the use of better , and more profitable labours , and appointed their reward . for hee that cannot truly better and beautifie his body , may do it to his soul , though never so deform'd with sin , by true contrition and repentance , making it not onely the object of good mens affections , and bad mens envie : but reduce it to the honour to bee belov'd even of god our lord , and king . this is it the psalmist means , when hee saies psal. 45. ver. 95. so shall the king greatly desire thy beauty ; for he is the lord , and worship thou him . nay , such is the great benignity of our lord , that the vildest and most dissolute sinners may hope by repentance to regain his favour , though they stand in the highest degrees forfeited to his anger , and severe judgements : which is very apparant throughout the prophets : ezekiel thus pathetically aggravates her abhominations faln into a new unheard of manner of whoredome , contrary to the custome of harlots . they give gifts ( saith he ) to all whores ; but thou givest gifts to all thy lovers , and and hirest them that come unto thee on every side for thy whoredome , and the contrary is in thee from other women in thy whoredom , whereas none followeth thee to commit whoredomes , and in that thou givest a reward , when as no reward is given unto thee , therefore thou art contrary . yet the mercy and grace of god calls her home , thus given over to the abominations of her lusts . for he laid not this captivity on her , having an eye to his revenge , and punishment on her wickedness , but to convert her , and bring her into order by his corrections . for would god have punish'd her as she deserv'd , shee had been swallowed in destruction . he had not brought her captives home , nor prepar'd for them a better city , or a more glorious temple then the old . haggai 2. 9. the glory of this latter house , shall be greater then the former , saith the lord of hosts ; & in this wil i give peace saith the lord of hosts . see thus often defil'd with her abhominations , the lord will not exclude this city from repentance , nor shut the doors of his ●lemency against her . no , he will not , nor will he forsake thee for ever , ( though thy desperate condition by the suggestions of the divell would perswade thee to it ) but with infinite desire and affection receive thee into mercy if thou returnest to him ; and he will lovingly embrace thy soule again , though thus sunk in the deeps of wickednesse . for no man , no man ( i say ) though passionate even to madness , can so truly affect the greatest beauty of the world , as our lord does the soul of man ; and if we look narrowly into the daily expressions of his love to every particular soul , this truth will shew it self as clear to us as the light of the day : and the scriptures abound in testimonialls of this his infinite love to us . observe in jeremiah , and throughout the prophets , how the lord has been wearied , nay , contemn'd and despised by his ; yet has restor'd the desertors , and plac'd them again in his high favours , this witnesse he bears of himself in the gospell ; when he saies : mat. 23. 37. o jerusalem , jerusalem , thou that killest the prophets , and stonest them that are sent unto thee ; how often would i have gathered thy children , even as a hen gathereth her chickens under her wings , and you would not . and saint paul . 2 cor. 5. 19. god ( saith he ) was in christ reconciling the world unto himself , not imputing their trespasses unto them , and hath committed to us the word of reconciliation : now when we are ambassadors for christ , as though god did beseech you by us ; wee pray you in christs stead , be reconciled to god . o let us lay these invitations to our hearts , and the minute wee read them believe the holy ghost calling us . nor let us think it enough that wee believe aright ; for alas , infidelity is not the onely bane of the soul ; to believe well availes us nothing , if we live ill ; if wee purifie not our soules from uncleannesse , and bid a farwell to that lewdnesse of life , which so incenses the mighty anger of the lord against us . because that the fleshly mind is enmity against god ; for it is not obedient to the law of god , neither can be . rom. 8. 7. the concupiscence of the flesh stands like a separating wall betwixt our soules and mercy , which wee must utterly raze and destroy , or never hope to have a free passage to that happy reconciliation , which will crown our soules with triumph and honor ; and make them lovely and acceptable to god himself . thou art now bewitcht , with thy hermion's : face , and thinkst nothing in the world comparable to such an excesse of beauty ; believ'st the earth bears nothing like it ; thy selfe ( if thou pleasest ) maist be far more lovely then she , nay , excell her more then starres of gold and inestimable workmanship doe images of clay and dirt . if men are naturally amaz'd , and ravisht with the sight of some extraordinary beauties ; how will they be extrasied with the splendour of a soule in glory . for indeed the substance of the greatest beauties ( though in a greater excellence of composure ) is the same with the meanest and most contemptible things of nature . and are nourisht by the same meanes , and subject to the same decay , if not preserv'd by most common , contemptible and inferiour supplies . what is the inside of her killing glittering eyes ? what lies under that sweet and lovely outside of thy hermion's surpassing graces , or her purpled cheeks ? if thou art once redeemed from thy dotage , thou wilt confesse the greatest beauty but a sepulcher fairly whited and painted over , every thing within it being decreed to the certainty of ruine and dissolution : for there is nothing soe lovely that turnes not into loathsome putrifaction . but what was that former grace and beauty ( whilst thou wert in thy integrity ) in which thou didst so infinitely excell ? that was of another composition : above al the glorious things of this world , as much as the heavens exceed the earth in splendour : nay far more glorious then the heavens themselves : for though the soul be undiscernable , and wee are altogether strangers to her excellencies wee may behold her in the elevated expressions of those , whose pious zeales have left their attempted descriptions , to inflame us with the favour they had to possesse their thoughts with so amiable desires , as the contemplation of future glory , which they have severall waies aim'd to know , especially by soaring high as they were able , into the natures of angelical , and heavenly substances . chap. xi . saint chrysostome continues 〈◊〉 the glorious nature of the soul ; and from that excellence prosecutes his perswasives to theodorus ; still striving to overcome the rebellions of his lusts with exhortation , and pressing arguments . hear him whose desires would have showne the excellent substance of an happy soul ; but finding it unequall to all comparison , he betakes himselfe first to illustrate it by an assimulation to the nature of metals , whose gross being was too heavy in the purest of their extractions , to give him a sufficient hint and light of it : thence he rayses his contemplations , and attempts his comparison with the brightness of lightning ; and next of angelicall bodies , whose glorified essence he finds of a nature so abstracted from our knowledge , that he cannot expresse the curiosity and subtilety of their essences , so transplendent are they . and such shall the blessed be in their glory . mat. 22. they shall be as the angells in heaven , saies our saviour to the sadduces . in fine , all examples deriv'd from materiall things , can never expresse the beauty of a soule . heaven excells all the glories of the earth , fire surpasses water , the starres in lustre excell the most pretious stones ; wee may admire the rainbow in heaven , the violets and lillies , withall the pride and variety of the fields , which are all nothing in a manner , if compar'd with the glories of the soule ; and those ineffable honors she shall be clothed withall in the day of her blisse . let us not forfeit so much happinesse which a lively faith and constant hope can secure us . nay , for this wee must wade through all the inconveniencies of this miserable world . 2 cor. 4. 17. for our light affliction which is but for a moment , worketh for us a far more exceeding and eternall weight of glory . and as blessed saint paul teacheth us , it is really easie to beare the greatest afflictions looking to the reward of our sufferings ; so is it equally easie to overcome the petulant passions of our lusts , and the same reward is appointed for both the conquests . for when i would draw thee from thy dissolute courses , i invite thee not to dangers , nor the horrors of eminent death , nor to perpetuall plagues and scourges : to no afflictions abroad , nor strife at hope ; no prisons , or irons , no hazard of shipwrack , no violence of theeves ; or thy own familiarsnares ; no hunger , cold , nor nakednesse , neither to scorching fire . and alas , wilt thou dread my exhortations ? i impose no bitter task on thee , but on the contrary , earnestly desire thee to set thy self free from a most tyrannicall captivity . and when thou art ransom'd from this bondage of thy sinns , to the happy liberty thou didst once enjoy : thy eyes opened to behold what true bliss is : thou wilt confesse the merited paines of a dissolute life , the unquiet and tormenting afflictions of a mind , given over to carnall lusts ; and what the happinesse and content of such a godly life is , as thou didst formerly leade . it were no greater wonder that an athiest , who believ'd no resurrection from the dead , should lie lull'd in his lethargick bestialitie , without any sence of his condition . but that believers , that christians ( who look after , expect and foresee what is decreed both to the good and bad ) for them to live thus miserably unconcern'd in their own calamities , nothing at all awakened with the remembrance of their future hopes or fears is most heavy , dul and sencelesse stupidity . when with their lipps men shall professe themselves believers , but look into their waies , they are by many degrees worse then infidells , and commit greater abhomination then they . for amongst the very heathens themselves , there cannot be greater monsters in sinns then are some christians : nay , what is more ( which should severely advise us to amend ) amongst them , there are often eminent examples of lives led morally , so well that they are fit to be look'd upon for our instruction ; with what shame then shall we cover our faces , when the actions of heathens and aliens to god may be precepts . merchants who have suffer'd great damages and losses , fall not from their hopes , but try the seas again , though there be the same danger of stormes , and shipwrack , which they know their greatest skill and care cannot sometimes avoid . and shall we base unworthy cowards that suffer by sin and wickedness , not dare the recovery of our lost soules , nor attempt our future preservation , though wee fall into dangerous lapses , being wee know we are forbid to despair in the greatest extremities . when indeed no evill has power over us unlesse we willingly our selves consent unto it . and why remain we then so insensibly stupid ? why use we not our hands in this combat , but lie as if they were tyed behind us , or what is worse , ( if they are employ'd ) it is against us our selves ; what madnesse is this ? that men entring the lists to fight their adversaries , turne all their blowes upon themselves . the divell lies in ambush for us , diligently observing the advantages hee has over humane weaknesse to make us destroy our selves . wee must have courage then with undaunted spirits to meet the cunning assaltant on every attempt against us , or with our own negligence and carelesse fears he ruins us for ever . as thou art fallen ( theodorus ) so likewise fell blessed david ; he to adultery added the heynous murther of innocent uriah : but what follow'd ? did he lie under the burthen of his iniquities ? did not he attempt to rise again , but overcome by satan lay prostrate to his fury ? no! he couragiously resumes his arms against his enemy ? and fought him with so prevailing courage , that his children after him were the trophies of his victory , and receiv'd the benefits of his conquest . for when solomon his sonn's heart was turn'd after other gods by means of his wives , 1 kings 11. when he went after ashtoreth the goddess of the sidonians , and milcom the abomination of the children of ammon , &c. when he had with all his abhominations provok'd the lord , it is recorded in holy writ , that for davids sake , god rent not his kingdome from him . ver. 11. i will surely rend thy kingdome from thee , and will give it to thy servant ; notwithstanding , in thy daies i will not do it , for david thy fathers sake , but i will rend it out of the hands of thy son . howbeit i will not rend away all thy kingdome : but will give one tribe to thy son , for david my servants sake . so likewise in the daies of hezekias , though he himself were a just man , does the lord alledge the same cause of his mercy to jerusalem . 2 kings 19. 34. i will defend this city to save it , for mine own sake , and for david my servants sake . thus did the lord continue the remembrance of davids hearty penitence ; to shew us how effectually true repentance finds accesse to the tribunall of heaven . this servant of the loreds disputed not against his redemption ; had he had the desperate opinion thou seemest to be of now , that hee could not be reconcil'd to god : he would have said perhaps ; god has done me mighty honors ; he has chosen me into the number of his prophets , has given me empire and dominion over my brethren ; and deliver'd me out of mighty dangers ; and how can i hope for his mercy , whom after so manifold blessings i have thus infinitely offended . had the prophet permitted such desperate conceptions to overcome him , he had not onely excluded himselfe from gods favour in that his sad condition at the present , but had blotted out the remembrance of all his former life . as the wounds of the body neglected , grow altogether incurable , so those of the soul , if we seek not for their remedie , lapse us into eternall perdition : yet such is our folly , that in the least distempers of our bodies , we refuse no paines , no troubles , but submit to any tortures art can prescribe for our recovery , but obstinately werefuse the medicins of our sick souls : nay , though wee are so ill , that we are beyond all cure , with what a longing desire we are attentive to what the physician speakes , in the last extreames willing to hear of comfort . but in the disease of our soules wee despair , and languish before we see reason for it , since the most dangerous wounds there are not incurable . and where the nature of the sicknesse is really desperate : wee continue our hopes ; but miserably despaire where there is no need : and where we are absolutely forbid it , we are willfully diffident , putting on the vanity of a confidence when 't is ridiculous and beyond all hopes : but such is our naturall fond inclination to our bodies , that wee look on their decayes with horror and affrightment , and in the hazards of our pretious soules , are sottishly insensible . me thinks in such a state , those words of christ may awake our heavy dull spirits . mat. 10. 28. fear not them which kill the body , but are not able to kill soul : but rather fear him who can destroy both soul and body in hell . if these be not prevalent with thee , to perswade thee as yet to return to thy integrity , i shall labour in anguish and affliction of soul for thy deferring so long , so acceptable and necessary a task as thy reforming thy life , but i cannot utterly despair of thee , though thou wilfully do so of thy selfe as yet ; for i should be then guilty of thy own folly and peevishnesse by my distrust . which is a sin i will not commit : for ( though i see thee strangely fallen ) i will still trust in gods mercy and grace to thee , and doubt not but to see thee in a happy condition , clear'd and purg'd of all that fatall malignancy thy carelesse soule has now contracted ; and behold thee perfectly reconcil'd to vertue , godlinesse , and the favour of god . chap. xii . the story of the ninivites repentance , the proeme to saint chrysostomes farther urging theodorus to his conversion , collecting thence , that greatest sinners may return to god : he prosecutes his perswasions , alledging that many so converted , have become the best and most zealous people . the ninivites hearing that threatning , and sharp crying out of the prophet jonah ( jonah 3. 4. yet forty daies and nineveh shall be destroyed ) were not so discourag'd and dismai'd at so terrible warnings of their approaching destruction from the fierce anger of an incens'd omnipotent god , but they would yet trust to his mercy . though the decreee of his vengeance was not conditionall , but positive , niniveh shall be destroy'd without admittance of any clause to foment a hope in them , for the words of the prophet were not disjoynted , but a plain and direct sentence of judgement ; yet they submit with humble penitence . ver. 9. for ( say they ) who can tell if god will turn and repent , and turn away from his fierce anger , that wee perish not . ver. 10. and god saw their workes , that they turned from their evill ways , and god repented of the evill that he said that he would do unto them , and he did it not . see how those barbarous , rude , and mad people apprehended their imminent destruction : & togther understood the possibility of their deliverance , having their hearts set upon his infinite mercy , in his greatest wrath and rage against them . let us then ( that are christians , and nursed up in the knowledge of our lords benignity , who are instructed and disciplin'd in his word ; and know many the like examples ) stir up our soules to sincere repentance ; and not be less then them in our confidence of his goodness , and mercy for he it is whose sacred spirit has told us . isa 55. 8 , 9. that his thoughts are not our thoughts , neither are our waies his waies . for as the heavens are higher then then the earth , so are his waies higher then our waies , and his thoughts then our thoughts . servants of men erre from the duty they owe their masters , and commit foul faults against them , yet if they grow sorrowfull , and recant that disobedience , they are againe received into their masters good opinion , and sometimes with advantage of preferment : god our gratious lord and master , ( whose thoughts and waies exceed those of men ) will deale as favourably ; nay , far more mercifully with us . if the intent of his creating us , had been to damn us , then thy despaire were reasonable and just , nor couldst thou do otherwise then doubt of salvation , when none were prepar'd for thee ; but god having made thee out of his goodnesse , and created thee to good ends no less then that thou mightst enjoy everlasting happinesse , ( and to that intent his great workes continue in thee , if thou willfully denie not to perceive it ) what should make thee thus diffident , or in the least to mistrust his mercy ? when we have the most incens'd him , then ought we most carefully to look to our selves ? most diligently and couragiously to resist all issuing temptations present , and most bitterly lament our easie yielding to those past which so miserably overcame us ; so shall wee be able to give a manifest testimony of our perfect change . for nothing more provokes our lord then our obstinacie and denyall to returne into the right way . for to do ill is but humane weaknesse , to persevere diabolicall malice . consider how horrid a thing it was , which wee read in the prophet , that iudah call'd back in the race of her vild whoredomes , would not return to the lord : jer. 3. 7. and i said , after shee had done all these things , turn thou unto me ; but she returned not . the lord strives with us , to show how mercifully he is inclin'd to our salvation , many are his promises to those who return into the right way , forsaking the meanders , and by-paths of iniquity : when hee saw israels promises of repentance , that they began to prepare their hearts to fear him , and to keep his commandements ; his promise was , that it should bee well with them and their children for ever . wherefore moses joyns the reward with the command , when hee bids them to keep the commands of the lord and his statutes , which he commands ( saies he ) for their good . deut. 10. 13. and immediately before , he commands us to fear him , to walk in his waies , and to love him . which is most remarkable , that the god of heaven should earnestly seek their loves , who so wretchedly offend him . wherefore ought wee to love him who desires to belov'd of us , who woes us , and does us all things to win our affections . nay , who spar'd not his onely begotten son for us , but gave him up , and delivered him to the ignominious death of the crosse , that we might be reconcil'd to him . and what think you , so loving a father will do for them , he has purchas'd at so dear a rate . nay , and what lies on our duty , which is humiliation and repentance , even that he presses on us , if wee were not insensible of our own miseries ( the evill of our own miseries ) the evill of our own condition would invite us to . as he speakes by the prophet . isaiah 43. 26 , tell thy sinns first , declare thou that thou maist be justified . which the lord speakes , desiring to make our affections vehement , that so with freenesse and openness of heart , we may deliver our selves up to his mercifull kindnesse . infinite is this love of our lord while we anger and provoke him , while we abuse his goodnesse , and his patience , all this ingratitude cannot extinguish his love , and when hee laies open to us the injuries wee offer his divine majesty , he does it but to dilate on his love , and so to tye our affections nearer to him ; and demands of us nothing but penitent acknowledgment . if then to confesse our sinnes unto him bring with it so much comfort , as the promise of justification ; how great will our joy be , when our workes are rendred acceptable in the sight of god , and all the filth and uncleannesse of them washt quite away . and if this way to him were not accessible , after we err'd and leudly strai'd from the paths of righteousnesse , how few of many soules now glorified in heaven , had ever seen their salvation . it is worthy all mens observation , seriously to consider the returne of many desperate sinners , who after the reconcilement of their enormous soules to grace , have strangely excell'd in piety , and outshin'd those who were ( in comparison of them ) unspotted and undefiled : for the same heat and violence of theirs which made them rage in sinne , has after their conversion turn'd into a zeale as passionate in good and vertuous determinations , out of a true sence of their guilt , and the merited judgements on their past iniquities . in this excesse did christ resent the officious service of mary magdalen when hee answer'd , simon , luk. 7. 44. doest thou see this woman ? i entred into thy house , thou gavest mee no water for my feet ; but she hath washed my feet with tears , and wiped them with the hairs of her head . thou gavest me no kisse , but this woman since i came in , hath not ceased to kiss my feet : my head with oyle thou didst not annoint ; but this woman hath annointed my feet with oyntment . wherefore i say unto thee , her sins which are many , are fo●given , for she loved much ; but to whom little is forgiven , the same loveth little : and he said unto her , thy sins are forgiven . this is the devills reason , both for his vigilance and fears , that hee has often known the greatest sinners , prove the sincerest penitents . it is this makes him dread the losing of his prey , when hee perceives a conscience beginning to be struck with the sense of sin ! o how he fears and trembles at the very first step a transgressor makes out of his snares , how he is troubled at our least inclinations to conversion . for they who have once begun this happy course , can very difficulty bee turn'd back from it ; the zeale of true penitence burnes like a flame within us , till it consumes our drosse , and refines our soules to a greater purity then that of gold tryed in the fire . wee are driven with the horrid memory of our past sins , as if it were with a violent wind into the haven of vertue . and this is the reason that great sinners often prove better then they who seldome fell ; because their undertakings is to be manag'd with greater fervour , and alacrity ; the difficulty in the beginning onely deludes us , it seems a precipice at first , too hard for us to clime off the bottome of impiety , to the top of piety ; while our feet are nail'd in hell , wee may deem it impossible to get loose , and fly to heaven ; therefore wee must boldly enter into this conflict , our resolved penitence must storme the passe , though the enemy spit fire in our faces ; valiantly assault him , and thou hast already overcome the impotent wretch ; the vanquisht devill flyes thee , and leaves thee master of the field . o let us begin this heavenly journey , let us ascend into this heavenly city , let us step up the first stepps , and never look back ; till wee arrive at it , for there are wee appointed citizens ; there are our glorious dwellings design'd us . for if wee ( like forlorne soules ) cast off our hopes , wee shut the gates of heaven against our selves , and bind our feet in linkes of despair , the chain that keeps satan tyed for ever . for despair at first flung the fiend into the bondage hee is confin'd to for all eternity . the soule that once despairs , is never sensible of her own condition , weighs not the danger she is in , but speakes and acts every thing in opposition to salvation . as men quite frantick , fear nothing , are asham'd of nothing , dare do any thing without apprehension of danger , will run into seas , or fires , and fly in their fits to the edge of precipices for security . so those sinners ( who by negligent obstinacy become desperate ) run upon vices unheard of , abhominations never dream't of , imminent death and damnation stoppe not the violence of their courses , but still they winde themselves into wild labyrinths , where they are lost for ever . i therefore intreate thee ( theodorus ) before thou drownst thy self any more in this thy drunkennesse , manly to contend to get out of it ; awake , recover and cure thy soule of this diabolick surfeit . if thou think'st it too difficult presently to resolve , to leave it quite off , do it by degrees . though in my opinion , such excuses are childish , fond delaies ; and too much show thy dotage on thy beastlinesse . for if thou tryest , thou wilt find it a most easie mastery to cast those base suggestions , if a true knowledge and disdain of thy infirme reasons back thee in the conflict . o let the blessed contemplation on eternity prevaile with thee , to accomplish this blest conversion . i beseech and pray thee by those vertues by which thou once didst so highly merit , by that former trust , and confidence in our lord ; to let us see thee rais'd again to that top of vertue , where thou wert once so eminent ; and from which thou fellest so miserably ; let us see thee recover the lost strength and vigour of thy soule . pitty them that are scandaliz'd and offended at thy fall ; pitty those who perhaps by thy example example run into the same dangerous destruction , despairing of the waies of vertue , seeing thee forsake them . consider how great the grief and sorrow is , who dearly love thee . and that this thy ruinating state can be joy or gladnesse to none but desperate atheists , and youths sacrific'd to their lusts and sensualities ; return then to thy former goodnesse , and piety ; we thy friends shall be over full of joy to see that happy hour . when thou hast left them to contempt and infamie , who are now enemies to thy recovery ; malitiously wishing thou maist still continue this dissolute life ; then will wee triumph 'ore them , who gloried to blast thy honor : and once assur'd of thy conversion triumphing , crown thee with elogium's , when thy detractors shall blush and envie the truths our tongues shall utter of thee . add to this the benefits thy example may bring to other falling soules ; seldome it is , but such recoveries beget companions ; and what a joy will that be , when the splendour of thy reclaiming shall give light to others to find the way out of the same darknesse . do not ( theodorus ) neglect so great a good as may happen by thy return to vertue . and for pitty deny not our soules the joy we shall have for thee . keep not us in this depth of grieving for thee , but turn our suffocating lamentations into gentler melodious aires of joy and exultation ; which will be full in us when we see thou hast forsaken the troops of satan , and that thou art come over to the army of angells , and enroll'd in the militia of heaven . consider how infinitely exemplary and eminent their glories be , who escape the toiles and snares of satan ; how much they acquire of praise and reward , whose true repentance brings them home to the lord , how indeed they seem to excell those who have appear'd alwaies virtuous , as has been formerly demonstrated out of holy writ . so harlots and publicans have gain'd the kingdome of heaven for the lot of their inheritance , and many who were last , have obtain'd the preeminence to be the first . chap. v. saint chrysostome relates a story of phoenix , a young gentleman of his time , another of an herm it , another of a disciple of john's the son of zebedeus , and of onesimus , out of saint paul , with which he continues his perswasives to fallen theodorus . i will now relate to thee ( theodorus ) a story of mine own time , and of which i my selfe am a witnesse ; i knew a young phoenix the son of urbanus ; who was left a very young orphan by his parents , with a very great fortune in monies , land , and servants . his education was sutable to his estate , sumptuous and noble , his studies most in the liberall arts , much addicted he was to musick , and all the most pleasing attractives of so green years . he on an instant forsakes his more delightfull studies , all his pomp of youth , and gaiety of cloaths , and clad himselfe with the coursest vestments hee could get , putting on the austerity of the most reserv'd religions . hee betakes himself to the mountaines , and most solitary retirements , spending his time in the highest and most profound contemplations ; hee was alwaies exercised in matters unproportionable to the qualifications of so young a philosopher ; hee soar'd to the highest and most sublime studies , such things as were the labours of the greatest proficients in divinity , were his onely imployment ; till at length he decrees and dedicates himself to holy orders , for which he had the repute to be very fit , and gave large testimonies of his sufficiency for his undertakings . every man began exceedingly to rejoyce and wonder , that a young man so nicely bred up in all plenty and delicacy , one sprung from so noble a stock , should in the prime of his youth forsake the magnificence and delights of his large fortune , and all that bewitched happinesse , which deludes the fancy of most men , to undergoe so strict and severe a course of life ; most admirable it was , that not any temptation ( of those many his condition and fortune afforded him ) could hinder his progresse to the very height and greatest perfection of a contemplative life . at which eminence , when hee was arriv'd and justly become all mens wonder , some of his own family esteeming this his resolution beneath the dignity of his birth : make themselves the corruptors of his inclinations . their siren songes allure him into the waves of his former vanities : he forsakes all his pious resolution ; quits his solitary , and contemplative life on the mountains , and his happy solitudes , and now begins to fill the streets with his train , and pompe ; his multitude of horses , his superfluous retinue , with thousands of other follies are every mans discourse ; in fine , he grows so dissolute , that he lives neither temperately nor circumspectly ; but enflam'd with all violent and shamelesse lusts fell into most abhominable courses . every good man ( who sees his tribe of sycophants , and lewd villains stick soclose to him ) despairs of him , who had no parents living to correct and curbe the enormities of his lascivious youth , which had the ill advantage of a vast fortune to feed his extravagant inclinations . some there were who calmly expostulate with him , and urge him ( though he forsook the severities he lately had undergone ) he would yet apply himselfe to his former more pleasing , and delightfull exercises ; and bethinks himself how convenient it were more carefully to look to his estate , and the honor of his noble family ; these things were often rung in his ears , and he denied not them the hearing , who undertook the speaking . the goodnesse of his nature , and an innate modesty he had often show'd , encourag'd some holy religious men to seeke all meanes to get into his good opinion , that so they might discharge their duties to god in endeavouring to reclaim a person of whom they conceiv'd so much hopes ; to this purpose they diligently and constantly watch and observe him : when they met him abroad , their custome was to salute him with all respect , all love and kindnesse , which hee at first but slighted ; yet these compassionate men , infinitly ambitious to preserve his perishing youth , would not be mov'd at his behaviour , or put by the good of their intentions , having still their eyes fixt upon the mark they so coveted to hit , they would not be put off from the resolution they had to redeem this lambe from the wolfes jawes by some meanes or other , which at length , with much study and patience they performed . for in the end hee became something mov'd with their civilities , and a little to wonder at their behaviour to him , ( being conscious that his waies were not at all agreeable to their liking . ) in so much , that if hee spyed them a far off , hee would leap from his horse and reverently meet them with his eyes fixt on the earth , and with a grave serious attention , and hearken to what they said , till in processe of time , his respect to them continually encreasing , he ever treats them with such becomming gestures , as were due to their good intentions , and divine callings . by this artifice of theirs , they restore this young man to the grace and favour of god , and breaking all those nets entangled him , reduc'd him to his own peace of soule , and to the love of heavenly wisdome , and true piety . in which he grew so eminent , and farre excelled others ; that no man could dream he ever had led so vain a life , when they saw him so exceedingly reform'd . for having now learn't by experience , what the dangerous baits of loose and ungovern'd appetites were , hee distributes all his riches amongst the poor , and needy . and thus he frees himself from all worldly incumberances , removing all lets and obstacles that lay in his way to that haven whither hee directed his course , and where at length hee arriv'd , and became a rare and most exquisite pattern of devotion , and true piety : thus fell this noble youth , and thus recover'd he the eternall happiness of his soul . another after an exemplary patience , and many hardships in his hermitage ( who with one single companion , had liv'd in a cell to a very great age , and there led a most angelicall life ) at last by the malice and subtlety of the devill , fell into idlenesse and ugly dreames , into sluggish and yauning desires , and gives satan the opportunity to surprize him . who fires him with lust after a woman , hee burnes to have one , though hee had seen none of the sex for many years , that is , from the first day he entred into his solitude . first , hee askes his companion for delitious meats , wine , and junkets , threatning him ( unlesse he got them for him ) hee would himselfe break the ties of his vows , and go to the next town , and fetch them . which hee did not out of a true longing for wine , or those delicates , but made this pretence for his farther lewd purposes ; his companion attempts him with all the perswasive cunning he could , but finding him willfull in his resolutions , promises him to get those things he desir'd to satisfie his appetite , lest it might occasion him to run into greater sins . which he perceiving , and seeing his intents like to be frustrated ; began to deal plainly with him , and saies he must himselfe to the town . his friend ( who in vaine strove to hinder his strange madnesse ) yields his consent to that too ; but following him a far off , observes whither he goes ; and at length spies him enter into a brothell ; where he learnt out that hee had got a woman into his embraces : which when he knew , hee staies abroad in expectation of the hermits returne . the old man after his lewd conversation , comes from the brothell . this companion meets him and receives him into his armes , and kisses him extream kindly , never questions him what had past , but desires ( if hee had satisfied his appetite ) that he would return to the cell . this great meeknesse in his friend brings the poor hermit to a perfect sence of the grievous sin he had committed , and a great shame for it ; thus with passionate compunction , and contrition of heart he followes his friend to the mountaines , lamenting still by the way his inconsiderate licentious fall : comes thither , he shuts himselfe into a little roome of the cell , locks the door , which after he never opens but to his companion who brought him his bread and water ; hee charg'd his friend likewise when any one askt for him to deny him , and make an excuse as if he slept ; he found his companion very willing to assent to this ; hee then shuts himselfe up close , and there spends his whole time in fasting and prayers , and devotion , cleansing his soul from the guilt and filth of his abhominable transgression . not long after a great drought invades the neighbouring country : when all the inhabitants had in vain bewail'd this calamitie , one of them was commanded in a dream to goe to his recluse , desire him to pray for them , and that then the drought should leave them . he went and took his neighbours with him , and comming they found the hermits old companion alone ; who told them the man they sought was dead . they return to their prayers again ; and again had the same answer by the vision in every thing like the former ; then more resolutely they demand the hermit of his friend ( who was yet unwilling to confesse the truth ) till they conjur'd him to shew them the man , affirming with vehement asseverations that they knew he was not yet dead , but that he lived . he heard them thus earnest , and guess'd that the secret compact betwixt him and his friend was now reveal'd ; he conducts them to the place where the man was , where they found the doors lockt fast against them , and immediately they broke down the wall , and rusht in all upon him , where kneeling at his feet , they declared the particulars of the command they had from the vision to him , requesting his prayers that they might be free'd from the drought . he at first denies them , affirming his unworthinesse to be far below the confidence to believe he could obtaine any such blessing from god : for he had yet the horror of his old fault before his eyes as fresh as it had been then committed . at last ( when they declar'd all which had happen'd unto them ) overcome with their importunities , he was perswaded to pray for them ; and as soon as hee had pray'd the drought ceas'd . what also became of that young man who was the schollar of john the son of zebedeus in his youth ; and turn'd afterwards for a long time a leader of theeves and robbers : yet it so fell out , that he was received at the last again by the holy hands of the blessed old man ; out of the caves and denns of robbers , hee returnes into the waies of religion and piety . this thou art not ignorant , of his thou knowest as well as i : for i have heard thee admire the meeknesse , sweetnesse , and tenderness of the good old man ; when the story has been related how he first kiss'd his bloody hands , and after that earnestly embrac'd him ▪ and by this softnesse reduc'd him to his lost goodnesse . so blessed paul did not onely receive onesimus that unprofitable vagabond , that theefe converted to goodness , but thought him fit to be honour'd with honour equall to his masters . philemon 10. i beseech thee , saith he , for my son onesimus , whom i have begotten in my bonds : who in times past was to thee u●profitable : but now profitable both to thee and me . whom i have sent again ; thou therefore receive him who is my own bowells : whom i would have retain'd with me , that in thy stead he might have ministred with me in the bonds of the gospell : but without thy mind would i do nothing : that thy benefit should not be as it were of necessity , but willingly : for perhaps he therefore departed for a season , that thou shouldst receive him for ever . not now as a servant , but above a servant , a brother belov'd , especially to me , but how much more unto thee , both in the flesh and in the lord . if thou count me therefore a partner , receive him , as my self . in the contrary case , st. paul writeth thus to the corinthians . 1 cor. 12. 21. and lest when i come again my god will bring me low amongst you , and that i shall bewaile many which have sinned amongst you , and have not repented . and again he tells them 2 cor. 13. 2. as before i foretold you , i foretell you , that if i come , i will not spare . doest thou not understand whose lost condition it is he so bewailes ; 't is their ? whom he will not spare ; it is not those sinners whom hee brought to repentance by his holy precepts ; but those who were obstinate and would not lend their eares to his divine dictates . and this as i foretell , so i foretell you of saint pauls was writ for all posterity of christians . for though the blessed apostle be not present with us as he had been with those corinthians , nor writ immediately to us : yet christ is present with us , who then spake by him . and wee are deeply concern'd in this sharpe menace ; for if we presumptuously persevere in sin , hee will not spare us , but will severely punish us , both in this world and in the world to come . let us prevent his wrath , and turn the face of his anger from us , in confession of our sinns , and let us powre out our hearts before him . eccles. 21. 1. my son ( saies the son of sirach ) hast thou sinned ? do so no more , but ask pardon for thy former sins . let us not stay for an accuser , but our selves accuse our selves , and so preventing him wee shall render our judge the more mercifull to us . thou wilt say , thou doest confesse thy sinnes , and that thou deemst thy self miserable above measure . i believe thee . but i must entreat more of thee ; that thy amendment justifie thy sincerity . for so long as thy confession is not from thy heart , that thou doest not accuse thy self severely with a purpose to reform them ; thy sinns will grow greater , and lie the heavier on thee . for no man brings his undertakings to a true perfection , who prosecutes them not with alacrity and due observance . would any man that sowes fling away his seed but in expectation to receive the fruit there of ? who ever propounded to himself ( if hee were wise ) to labour in vain ? and get no reward for his paines can he likewise who sows hypocriticall , tears , prayers , and confession of his transgressions , ( without a lively hope and confidence in gods mercies ) ever think to refrain from his sinns ? no! he must needs still remain under the curse of desperation . for as a husbandman who once despaires of his croppe , neglects to prevent the destruction of his corn : so hee who sows a seeming repentance , though with tears in his deluding eyes ; yet expecting no profit by it , will not at all take care to banish those malignant inclinations from his soul which utterly destroy his reconciliation to god . alas , what is it to repent , if we persevere in our wickedness ? eccl. 34. for when one buildeth ( saith the scripture ) and another pulleth down , what profit have they but labour ? hee that washeth himself after touching a dead body , if he touch it again , what availeth it him ? so is it with a man that praies and fasts for his sinns , and goeth againe and doth the same , who will hear his prayer , or what doth his humbling profit him ? no! who ever diverts from righteousness to sin , the lord will prepare for him a sword . proverbs 26. 11. and as a dogge returning to his vomit becomes odious : so does a fool , who by his own wilfulnesse renewes his sinns . chap. xiv . the summe and conclusion of this treatise . it is not sufficient for a perishing soule barely to accuse it self of sin : but the substance as well as the forme must concurre for the efficacie of repentance to justification . our contrition must beare a manifest accompt of our shame , and detestation of sin with a solid resolution against all relapses . hypocrisy is a maske so easily put on , that it is ordinary and common throughout the whole world , seemingly to condemn our selves of our evill waies , infidells do it with much appearing detestation of their iniquities . many men and women in the very scene while they are acting their wickednesse , will acknowledge their basenesse , when they consider the following shame : though they determine not to seeke after gathering the fruit of true repentance , or diving home to the perfections and ends of confession which are amendment , and resolution . vain and of no effect are those acknowledgements , which proceed neither from compunction of soul , nor are accompanied with tears truely bitter , and heart-breaking contrition which are the onely evidences of a resolv'd change . and yet there is something like this in the world which is not it , there are some demure devills which speak like saints , making their hearers believe by their grace and elegant setting forth themselves , they are what they never intend to be ; while they seek onely the reputation , and honor to be accounted good : which is the most easie delusion possible ; for who can judge of that which is presented to him in contrary colours , for the crime would not be the same if another man knew the truth of it , and how to tell it : as when the offender delivers it for such as he would have it believ'd . there are another sort of dull sinners , who are so sencelesse grown with their despair , and closed with the deadnesse of their condition , that they respect neither good opinion , nor bad , and will tell stories of their own shame , with as much venome as their detractors would : believing their glory the greater the more wicked they make themselves . god forbid i should live to see thee like any of these ; either a demure hypocrite dissembling the righteous man , whilst thou art rotten within ; or so vile a wretch as would not be content to sin , unlesse he had the pleasure to boast of it . what thou art chiefly exhorted to by my counsell ( my belov'd theodorus ) is to pluck up by the rootes from the very bottome of thy heart all diffidence in gods mercy , and all despair . now let us inquire what is the root , and mother of despair . it is a stupid faintnesse of mans heart ; a deprivation of courage in our spirits ; which may most properly be call'd not onely the root , or mother of desperation , but the nurse of it . as putrifaction in a dead carkasse breeds wormes , and those wormes encrease in that putrifaction ; so mutually does his faintnesse of heart combine with that despair it self bred , and is the nursing cause of its encrease . so doe they alternately administer nutriment to all the incurable plagues of our soule ; it must then be thy part to overcome this dull stupidity atd faintnesse in thee , and thou wilt find that having resum'd a christian courage , and resolv'd confidence in god : thy despair will quickly vanish : for he that faints not , cannot despair , and he that abjures not his hopes of salvation cannot faint ; or cowardly submit to his own eternall destruction . thy resolution must part with these associates benumm'd faintnesse , and dangerous despair . for where these keep possession , the soul loses her uniformity , and gracefull essence ; becomes every thing , turnes into every monstrous shape that varietie of sins can put upon her . and who is hee we may truly judge to be in this sad condition ' it is thus answered ; it sometimes happens , that a man may repent and seem to correct some of his known and grossest enormities ; and in the meane time sinns again , goes on still insensibly encreasing the weight and burthen of his former transgressions , whose guilt is never perfectly taken away , till absolutely amended ; and this in time proves the greatest cause of desperation ; this is truly to builde with the one , and pluck down with the other hand : and on this he must alwaies think seriously who by entire reformation intends his souls good . for if we look not to the scales , all our good deeds , our prayers , and our tear●s will prove too light , if such a continuall weight of sinne through our negligence be crept into the contrary ballance ; and from hence will follow our eternall damnation . but let us still be exercis'd in good deeds , and the conscience of discharging our duties according to our power will be a coat of male upon us , and bear off all the darts and arrowes of hell's malice , that they shall not be able to harme us . for such is the favour of god to good deeds , that they who have done some good on earth , and yet escape not the severity of condemnation , shall have their pains mitigated , and find some consolation even in the cruelty of torments . but he who never did any good deed , and can give no other accompt but of a wild reckoning of a life still continued , and ended in sin , what tongue can expresse the extremity of torments that forlorne soule is condemn'd to . there will be at last a tryall of good and bad deeds ; if the former weigh down the scales but a little , they will very much secure the owner ; nor will he suffer punishments equall to the ills hee has committed . but the weight of sin without any counterpoise of vertue sinkes us into the deepest abysse of hell . nor does this discourse alone aver this : for the records of holy writ most amply testifie the same . the evangelist saint matthew shewes it . matth. 16. 27. he shall render ( saith he ) every man according to his workes . nor in hell onely , but in heaven also shall there be difference of reward . john 14. 2. in my fathers house are many mansions , saies our blessed saviour . and again , 1 cor. 15. 41. there is one glory of the sun , another of the the moon , another of the starrs , for one star differeth from another star in glory , so likewise in the resurrection of the dead . let him who considers this value the expence of his labour , and be continually employ'd in good deeds . if we attain not the glory of the sun or the moon , wee get to be little starrs , if we discharge the duty of good christians so far as to get there at all . if we shine not in glory like diamonds , or like gold , wee may like silver . but we must be carefull we are not found of materialls fitter for the fire then a place in his heavenly mansions . and if wee are not able to discharge the highest actions of perfection , let us not neglect the due observance of lesser things which we may perform . for it is most desperate madnesse to do no good at all , because we are not in the state of the most excelling perfection . for as worldlings grow rich by saving every little trifle , encreasing their store , so are spirituall riches attain'd by a circumspect laying hold on every occasion wherein we may serve our lord . it is wonderfull and something strange to humane sence , that god has appointed so great a reward as the kingdome of heaven to him that shall but give a cup of cold water in his name ? yet are men so foolish , that unlesse they can atchieve the greatest , they neglect lesser matters which are likewise very profitable . he that neglects not his duty in things but small in their appearance ▪ will learn to be able to performe greater . but he that is negligent in a little , will be a weak discharger of greater duties . and to prevent this humane inclination , christ has left us great proposalls of certain reward for things to be compast with very little trouble . what is more easie then to pay the labourer his hire , which is but a part of thy own gain , and yet large are the promises of our lord for that . see then the way to lay hold on everlasting salvation , & enter into it ; delight in our lord , & pray incessantly unto him , again , submit thy self to his easie yoak , take on thy shoulders the light burthen thou bearst in a more happy condition : and let the end of it prove worthy the beginning of thy life . do not , o do not despise such infinite riches which freely flow unto thee : and they are all for ever lost to thee , if thou perseverest to exasperate our lord with those ill courses thou art in . for if thou yet stopst the channells , and hinder'st this deluge in time before it has made too great a breach ; thou maist repaire thy losses to thy great advantage . when thou hast considered , and meditated seriously on this , as thou oughtest , fling away the filth and mud , which hangs upon thy soule ; rise from out of the mire , wherein thou hast wallowed . and see how formidable thou wilt be to thy adversarie , who believ'd he had cast thee down never to rise again , it will amaze him to see thee again provoke him to the battaile , surpriz'd with thy recovery , and astonisht at such an undaunted resolution , how fearfull will the coward the devill be to attempt again the ensnaring thee . if other mens calamities be proper lessons for us ; shall not all our owne instruct us ? i believe that i shall see this shortly in thee , and that thou wilt appear in the sight of heaven a person restor'd to grace , a more excellent and clearer soul then ever thou were , one that shall give testimonies of such perfection , and integrity ; that thou maist be ranckt amongst the best men , if not preferr'd before them . onely despair not , fall not againe ! this is my counsell ; do thou as my custome is : when ever i hear any thing from others may profit me : i make no delay to embrace and follow it , and if thou receivest with a good purpose these my admonitions , thy sick and languishing soule will need no other physick . finis . erata . page 1. l. 5. for this r. the l 7. of dissolute r. of a dissolute . p. 3. l. 4. of sin r. of any sin l. 13. for , for prepared . r. so prepared . l. 20. for committing every thing that was dedicated . r. committing every thing to the flames that was dedicated . p. 6. l. 7. for intollerable r. in alterable . p. 9. l. 5. r. linkd to . p. 12. l. 16. for rebellious r. religious . p. 14. l. 15. for wretched r. wretches . p. 23. l. 1. leave out and promised . p. 24. l. 6. r. like a loving father . p. 26. l. last , for peruses r. persues . p. 31. l 11. for confidences r. consciences . p. 44. l. 28. r. delights for lights . p. 46. l. 17. for again r. gone again . p. 60. l. 7. r. there appeared not p. 62. l. 22. for receive r. conceive p. 67. l. 11. for screen scaene . p. 70. l. 4. for undertake labour r. undertake the labour . p. 72. l. 5. for choosed r. crost . p. 79. l. 12. for hermions r. hermiones . p. 79. l. 17. for starrs r. statues . p. 80. l. 7. for hermion's r. hermione's p. 84. l. 6. for hope r. home ibid. l. 23. for greater r. great . p. 87. l. 3. for were r. wore p. 103. l. 13. chap. is intitled the 5. ibid l. 3. i knew a young phoenix ; r. i knew a young man phoenix . p. 104. l. 3. for religions . r. religious . reader , this multitude of faults in so small a treatise i can attribute to nothing but my own ill hand which deceived the printer , which i entreat thee to correct . the contents of every chapter . chap. i. saint chrysostome passionately describes the great esteem and value we ought to have of our own soules , and on that basis he raises the fabrick of this treatise to perswade theodorus plung'd into extream sinns , and bewitch't with the vanity of a dissolute life , to return to vertue and piety , in which he had once been an eminant example . chap. ii. the devil endeavours and practices to undermine our hopes , and raze the foundation of our eternall happiness . the comparison betwixt a dying body and a perishing soul ; with an exhortation to be couragious in our conflicts with the devill . chap. iii. gods mercie to the greatest sinners , an argument against despair . chap. iv. the example of nebuchadnezzar king of babylon , a cohaerence to the preceding chapter . chap. v. that sincere repentance is alwaies acceptable to god , declar'd out of holy writ by example , precept and parable . chap. vi . that we ought carefully to cleanse our soules from the filth of sin , which must by no meanes be slighted or neglected , since in this word we cannot presume on to morrow , every thing is so subject to mutability . and then the pleasures of the earth being so short and so quickly vanishing , we ought to fix our thoughts upon that eternity , in which we shall be crown'd with glory or plagued in torments . chap. vii . hell fire expos'd to the terror of the impenitent , with the torments and the certainty thereof . chap. viii . of the beatitude of the saints glorified in heaven , pressing theodorus farther to amendment , by arguing that heaven is rather to be sought after then hell to be fear'd : the glory of the one being a more moving object , then the terriblenesse of the other . chap. ix . of the day of judgement . chap. x. the joyes of heaven prosecuted , give occasion to discourse of the felicities , and blessings god has promis'd our soules ; the excellencies wherewith they are enricht , and vile contempt we have of them , preferring our bodies their slaves before them . chap. xi . saint chrysostome continues here the glorious nature of the soule , and from that excellence prosecutes his perswasions to theodorus , still striving to overcome the rebellions of his lusts with exhortations , and pressing arguments . chap. xii . the story of the ninivites repenpentance , the proeme to st. chrysostomes farther urging theodorus to his conversion , collecting thence that the greatest sinners may return to god , he prosecutes his perswasives , alledging that many so converted have become the best and most zealous people . chap. xiii . sant chrysostome relates a story of phoenix , a young gentleman of his time ; another of an hermit ; another of a disciple of johns the son zebedeus , and of onesimus out of saint paul , with which he continues his perswasives to fallen theodorus . chap. xiv . the sum and conclusion of this treatise . finis . notes, typically marginal, from the original text notes for div a79552e-610 no comparison betwixt the death of the body and the soul . notes for div a79552e-1040 st. chrysostom's application to theodorus . notes for div a79552e-2360 the hermet . the schooler of john , in eusebius eccles. hist. lib. 5. c. 2. the gushing teares of godly sorrovv containing the causes, conditions, and remedies of sinne, depending mainly upon contrition and confession. and they seconded, with sacred and comfortable passages, under the mourning cannopie of teares, and repentance. by william lithgovv. lithgow, william, 1582-1645? this text is an enriched version of the tcp digital transcription a05590 of text s108580 in the english short title catalog (stc 15709). 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. 169 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a05590 stc 15709 estc s108580 99844238 99844238 9029 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. a05590) transcribed from: (early english books online ; image set 9029) images scanned from microfilm: (early english books, 1475-1640 ; 1246:01) the gushing teares of godly sorrovv containing the causes, conditions, and remedies of sinne, depending mainly upon contrition and confession. and they seconded, with sacred and comfortable passages, under the mourning cannopie of teares, and repentance. by william lithgovv. lithgow, william, 1582-1645? [100] p. printed by robert bryson, anno dom. 1640. at the expences of the authour, edinburgh : [1640] in verse. signatures: a-m⁴ n² . running title reads: the gushing teares of godlie sorrow. reproduction of the original in the british library. eng sin -poetry. repentance -poetry. a05590 s108580 (stc 15709). civilwar no the gushing teares of godly sorrovv. containing, the causes, conditions, and remedies of sinne, depending mainly upon contrition and confess lithgow, william 1640 30061 143 0 0 0 0 0 48 d the rate of 48 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-03 tcp assigned for keying and markup 2003-04 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 the gushing teares of godly sorrow . containing , the causes , conditions , and remedies of sinne , depending mainly upon contrition and confession . and they seconded , with sacred and comfortable passages , under the mourning cannopie of teares , and repentance . matth. 5. 4. blessed are they that mourne , for they shall be comforted . psal. 126. 5. they that sow in teares , shall reape in joy . by william lithgovv . edinburgh , printed by robert bryson , anno dom . 1640. at the expences of the authour . to the trvly noble magnanimovs and illustrious lord , iames , earle of montrose , lord grahame , baron of murdock , &c. illustrious lord , if gratefull duetie , may be reputed the childe of reason , then ( doubtlesse ) my choisest wishes , and best affection , must here fall prostrate before your auspicuous and friendlie face , fast chayned , in the fetters of obedience . flatterie and ingratitude i disdayne as hell : and to court your lo : with elegant phrases , were indeed as much as who would light a candle , to light the sunne : your noble and heroicke vertues light this kingdome , and who can give them light : for , as the aurore , of your honoured reputation , is become that constantinopolitan hyppodrome , to this our northrene and virgine albion ; so lykewise , the same singularitie of worth , hath raised your auspicuous selfe , to be the monumentall glorie of your famous , and valiant predecessours , iustly tearmed , the sword of scotland : your morning of their summers day hath fullie enlarged , the sacred trophees of their matchlesse memorie ; best befitting the generositie of your magnanimous minde . that as the grahame , from long antiquitie , being the most ancient surname , of this unconquered nation ; so they , your old aged ancestors , have left a lineall construction of their valour and worthinesse , to bee inherent in your most hopefull personage , which god may long continue to you , your race , and your posteritie . my humble request , pleads the continuance of your favour , that as your late renowned grand-father and father , were unto mee both friendlie and favourable ( proceeding from their great goodnesse , not my deserts ; ) so expect i the same from your tender bountie , which hitherto beyond my merit , hath beene exceeding kyndlie manifested . for the which , my prayse and prayers , the two sisters of myne oblation , rest solidlie ingenochiated at the feete of your conspicuous clemencie . this present worke in its secret infancie , was both seene and perused by your lo : but now enlarged , polished , and published : i have done my best , though not my uttermost : the discourse it selfe , runneth most on the causes , conditions , and remedies of sin , and they sharply linked in generalls and particulars : the whole substance of my labours , sealing vp the happinesse of a sinners conversion to god , under the mourning cannopie , of teares , and repentance . the lynes are plaine , yet pithie ; and although the subject may carrie no loftie nor poëticke style ; yet themanner , the matter , the man , and his muse , are all , and only yours , and i left theirs , onlie to serve you , and your noble disposition . accept therefore my good lord , both the gift , and givers minde , with the same alacritie , as i offer them in love and humilitie ; which being shelterd under your pious and prudent patronage , shall enforce mee to remaine , as i vow ever to be , whilst i have being , your honours most obsequious and most observant oratour , william lithgovv . the prologue to the reader . thou mayst peruse this worke , with kynde respect , cause ; none my good intention can controule ; the style may ( not the subject ) beare defect , some painter will the fayrest face drawe foule : excuse myne age , if faultie , blame my quill , defects may fall , and not fayle in goodwill . my muse declynes , downe styde her loftie straynes and hoarie growes , succumbing to the dust ; old wrung inventions , from industrious paynes draw to the grave , where death must feede his lust : flesh flye in ashes , bones returne to clay , whence i begunne , there must my substance stay . goe thou laborious pen , and challenge tyme , for memorie , to all succeeding ages ; in thy past workes , and high heroicke ryme , and pregnant prose , in thryce three thousand pages : yet dye thou must , and tyme shall weare thee out , ere seaven tymes seaven , worne ages goe about . but vertue claymes her place , and prostrate i must yeelde due honour , to her noble name : shee taught mee to take paynes , it s done , and why ? to make her famous , in her flying fame : a sculler , may transport , a royall queene , as well as oares , and both their safeties seene . trust mee , my paynes , contend , for to bee playne no style poeticke , may this subject clayme : touch but vermilion , you shall see a stayne , no fiction , may averre , a sacred theame : nor dare panthoas , cynthias herball flowre be seene , nor spread , till rolling phoebus lowre . then read , misconster not , but wisely looke if i divinely , keep a divine stile : which done , thou mayst , take pleasure in this booke , an infant , from devotion , bred the while : like treatise i , before neere wrote ; excuse this new borne birth , from mine old aged muse . see! here in generals , thou mayst observe the cause of sinne , sinnes remedy , salt teares ; where sharpe particulars , for repentance serve to blazon wickednesse , and wicked feares : what here is done , to thee , to me , to all , may be apply'd , as each one findes his fall . yet who can stop , base critick tongues to carpe , for atheists shall , and epicures repine ; so scoffing fooles , on strings of scorne will harpe to see this myte , a part of mine engyne : but silly gnats , worse bred then berdoan beasts , i slight their spight , my muse in sion feasts . would thou contend with me , who best should write on choice of theames , select●d between its twaine , i could abide thy censure , take delite in thy defects , to censure thee againe : since thou sits dumbe , and cannot bite , but barke , peace , hold thy peace , else show me thine owne wark . but zealous eyes may come , come , and come soone , to read this task , if pleasd , lo ! i have done . to the godly and good christian , a fellow suppliant in christ , william lithgovv . the gvshing teares of godly sorrow . spring sweet coelestial muse , launch forth a flood , of brinish streams , in cristall melting woes ; rain-rill my plaints , then bath them in christs blood let pearling drops , my pale remorse disclose : sink sorrow in my soule , divulge my grief . who mourns , and mourns in time , shall finde relief . i can not reach , to what my soule would aime ! but help good god my weaknesse , and support my bashfull quill : o! teach me to disclaime my self , and cleave , to thy all-saving port : touch thou my heart , so shall my lips recoile , thine altars praise , to sing sins utmost spoile . thrice blest is he who mournes , he shall rejoyce whilst godly sorrow , shall encrease his joy : lord heare my cryes , remarke my weeping voice ! blesse thou this work , let grace my heart imploy ; that what these tears aford , in this plain storie , may tend to my souls health , and thy great glorie . great son , of the great god , fulnesse of time ! whom heavens applaude , whom earth fals down before ! the promis'd pledge , whom prophets most sublime ; foretold to come , our lord , the son of glore : to thee knee-bowd , before thy face i fall , come help , o help ! now i begin to call . most holy , mighty , high , and glorious god! most mercifull , most gracious , and kinde ; most ancient , righteous , patient , and good , most wise , most just , most bountifull of minde ; infuse thy grace , enlarge thy love in mine , confirme my faith , conforme my will to thine . eternall one ! beginner , unbegunne ! thou first , and last ; heavens founder , and earths ball ! container , uncontaind ! father , and sonne ! thou all in all ! unruld , yet ruling all ! great light , of lights ! who moves all things unmovd ! hearke , help , and heare ; for christs sake thy belovd . sole soveraigne balme ! come heale my wounded soule ! which fainting fals , under thine heavie hand ; regard my plaints , remit mine errours foule , let mercy far , above thy justice stand : be thou my heaven , place heaven within mine heart , thy presence can make heaven , where e're thou art . come challenge me ! come claime me for thine owne ! plead thou thy right , take place in my possession ; lord square my steps , thy goodnesse may be knowne , in pard'ning each defect of my transgression : arrest my sinnes , but let my soule goe free , baile me from thrall , let sinne deaths subject die . lord wing my love , with feather'd faith to flee , to thy all-burning throne , of endlesse glory ; mercie is thine , for mercy is with thee , lord write my name , in thine eternall story : o! help my strength ! farre weaker than a reed ! accept my purpose , for the reall deed . the good i would , alace ! i can not do , the ill i would not , that i follow still ; the more thou citst me , i grow stubborn too , preferring base corruption to thy will : for when thy sprite , to serve thee , doth perswade me , the world , the flesh , and satan they disswade me . what should i say ? no gift in me is left to doe , to speak , to think , one godly motion ; lord help my wants , for why ? my soule is reft , twixt feare and hope , 'twixt sinne , and true devotion : faine would i flighter , from this lust-lymd clay , but more i strive , the more i faster stay . lord , with the sonne forlorne , bring me againe , and cloth me , with the favour of thy face , the swinish husks of sinne i loath , and faine would be thy childe ( adopt'd ) the childe of grace ; thy lambe was kill'd , for my conversions sake , of which let me , some food and comfort take . thy glorious hierarchy , and martyres all , rejoyce , at the returne , of a lost sheep : lord , in that number , let my portion fall , that i with them , like melodie may keep : so with thy saints , my happynesse shall be , one , and the same , as they are blest in thee . yet whilst i pause , and duely do consider , thy will , my wayes , thy righteousnesse , mine errours , i cannot plead , to flie , i know not whidder , so grievous , are , the mountains of my terrours : my sinnes so ugly , stand before thy face , that i dare hardly claime , or call for grace . what am i in thine eyes ? if i could ponder ? but brickle trash , compos'd of slyme and clay ; a wretch-worne worme , erect'd for sinne a wonder , whilst my souls treason , is thy judgements prey : i have no health , nor truth , nor divine flashes , so wicked is this masse , of dust and ashes . lord stretch thine arme , put satan to the flight , exile the world from me , and me from it ; curbe thou my flesh , beat down my lusts delight , rule thou my heart , my will guide with thy sprit ; infuse , encrease , confirme here , from above , thy feare , thy law , in me , thy light , thy love . so shall i through heavens merit onely rise , and kisse thy soule-sought sonne , thy lambe , thy dove , for whose sweet sake , i shall thy sight surprise , and lift my hope , on his redeeming love : blest be the price , of mine exalting good ! who payd my ransome , with his precious blood . in thee i trust , lord help my wavering faith , and with thy merits , my demerits cover ; dispell my weaknesse , strengthen my faint breath , renew my life , and my past sinnes , passe over : be thou my pilot , guide this barke of clay , safe to the port , of thy coelestiall stay , grant me obedience to thy blest desire , instruct my minde , environe me with ruth ; cleanse thou my heart , with flames of sacred fire , fraught with the fulnesse , of thy saving truth : build up mine altar , let mine offerings be faith , feare , and hope , love , praise , and thanks to thee lord ! spare me for his sake , whom thou not spard , for my sake ; even for him , from thee above was sent down here and slaine : o! what regard bore thou to man ; to send thy sonne of love , to suffer for my guilt , the fault being mine , but ( ah ! ) good lord , the punishment was thine . thy love great god , from everlasting flowes to everlasting ; mans reach onely brings forth the creation ; but thy love forth showes from all eternitie , eternall springs of light unsearchable ; then praise we thee , that ere time was , ordain'd our time to be . god made all things , and god was made a man , all things he made of nothing ; but come see ? withoutten man , all things ( the truth to scan ) had turnd to nothing ; for from one degree god of himselfe , made all things : and what more ? he would not all things , without man restore . he was of god begotten , all things made , and borne of woman , all things did renew ; for without man , all things had been a shade , so nothing well , without a virgin true : thus god , and man , conjoynd in one we feele , life of our life , and soule of our souls w●le . what was he made ? and what hath he made us ? i pause with joy , with silence i admire ! this mystery i adore ! who can discusse ? that goodnesse great , sprung from so good a syre : can reason show , more reasonable way , than leave to pry , where reason can not swey . the sonne of god , ( behold ! ) was made a man ! to make us men , th'adopted sonnes of god : by which he made himself , our brotherthen , for in all kindes , he keeps our brotherhood : though judge ( save sinne ) and intercessour , see ! he brothers us , we must his suppliants be . with what assurance , then may we all hope , what feare can force , despaire , or yet distrust ? since our salvation , and our endlesse scope , hangs on our elder brother , christ the just : he 'le give us all the good , which we desire , and pardon all the sinnes , on us engyre ? the burden of our miseries he bore , and laid his merits weight , on our sick soules ; a kindnesse beyond reach ; his goodnesse more , engross'd his name , for us , in shamefull scroules : o! wondrous love , that god should humble thus , himself , and take mans shape , to rescue us . he who in heavens was admirable set , became for us , contemptible on earth ; and from the towre , of his imperiall state , imbrac'd a dungeon , for angelick mirth ; and chang'd the name , of majestie in love , to shelter us , with mercy from above . what eyes for grief , should not dissolve in floods ? whilst our vile sinnes , procur'd his wofull paine : he sought our well ( unsought ) when we in woods of wickednesse , lay wallowing amaine ; and daily yet , by sinne , distrust , and strife , we crucifie againe , the lord of life . as irne in fire cast , takes fires nature , and yet remaineth irne , though fram'd , what than ? so he , who in gods love doth burne , that creature partakes his holynesse , abiding man ; for love , seals up gods counsels , ends the law , from which we sinners , cords of mercy draw . love , is the roote of vertue , and the childe of grace ; truths mistresse , and religions glasse ; the soule of goodnesse , in perfection milde , the crowne of saints , that conquer paradise : the joy of angels : o! what springs of love ! flow from the lamb , for us , and our behove . ingratefull man ! contemner of thy good , can thou not back-bestow , thy debt-bund love ! to him , for thee , did shed his precious blood , and though rebuk'd , yet would he not reprove : why did he fast , weep , watch , and labour take ? in basenesse and contempt , but for thy sake . then be not like , that plant ephemeron ! which springs , and growes , and fades , all in one day ; but plead remorse , beg for contrition , mourne for thy sinnes , make haste , prevent delay : in this my self , shall to my self returne , he best can weep , that knowes the way to mourne . i rather seem'd , than been religious set , having jacobs voice , and esau's rough hands ; i make profession , practise i forget , my better zeale , hypocrisie commands ; i serpent like , do change my skinne , but not disgorge the poison , lurkes within the throate . vice i have us'd , under a vertuous seeming , and like the sea , though rivers in it fall ; yet not the sweeter ; or like pharaohs dreaming , the leane kine , yet were leane , when eaten all : stay then dry soule , where are thy teares ? what springs ? should thy pale eyne cast out , when sorrow sings . i meane not childrens teares , when whipt for aw , nor mundane teares , for losse of trash or geare ; nor spightfull teares , which would revenge downe draw ; nor teares of grief , for them concerne us neare ; nor teares for death , nor teares for what disasters ; nor teares for friends ; nor wives teares for men wasters . nor drunken teares , spent after sugred wine , which women waste , to colour imperfection ; nor dalilahs fained teares , to undermine , the strong mans strength , by way of fals detection : nor sinons teares , the trojane state betrayde , with the wooden horse , ulysses wit bewrayde . nor faigned teares , the crocodilean sexe , do spend ( i meane ) their husbands to deceave ; nor these courtegian teares , that love to vexe their sottish palliards , and their meanes bereave : nor teares of pitty , mercy beg from men , that 's not the drift , of my obsequious pen . looke to thy lapses , and quotidian falling , then try thy conscience , if remorse creeps in ; which if it doe , thou art brought to this calling , of godly weeping , for the guilt of sinne ! these tears are blest , and such mine eyes would borrow , but not these tears , which melt , for worldly sorrow . lord , strengthen me , with knowledge of thy word , square thou my judgement , i may walk upright ; an intellective heart , my soule aford , endue my sprite , with supernatrall light ; faine would i slaughter sinne , that would me slay , and learne thy truth , lord teach me thy right way . confound in me , this all-predominant sinne , which overrules my reason , sense , and will ; one head-strong vice , that lurkes , and lyth within the inmost center , of mine utmost ill : lord , curbe its force , and purifie my soule , from such uncleannesse , for its wondrous foule . grant ! grant remorse ! let godly sorrow show ! my full-swolne sight , my brinish tears , my sadnesse ; come sowre repentance , let sweet contrition know ! the mourning woes , of my rejoycing gladnesse : what though that grief , at morne worke me annoy , yet long ere night , thou'le turne my grief in joy . the best man lives , hath one predominant ill , oppos'd to the best good , he can effect ; the worst man breaths , though curs'd , pervers'd of will , hath some predominant good , he doth affect : even either answering , contrare to their kinde , seeme to resemble , what they never finde . lord ! what am i , whose best is even accurst , who with thy convert , is of sinners chief : a sharde unsav'rie , of thy works the worst , unlesse thy grace , renew me with reliefe : lord ! will my well ! prepare my heart , give eare , if faith can call , o! thou canst quickly heare . the poore which almes seeks , he gets not aide for any need , the giver hath of him ; but even because , he hath of us great need ; so we by faith , on christian steps must clim : for god of his great love , he freely gives us , and without need of man , he still relieves us . a cynick came , and ask'd the syrian king , antigonus ; a dram of silver coyne ; but he reply'd , it was too base a thing for kings to give , or lend so small aloane : said cynick then , i would a talent crave , but that 's too much , for thee ( said he ) to have . thus two extreams , were both extreamly met , but it s not so with god , and sinfull men ; the more we seeke , the more we 're sure to get , god of his bounty , is so good , that when we mercy crave , he grants it , gives us grace , our wills , and wayes , may in his precepts trace . lift up my falling minde , lord ! knit my heart with cords of love , and chaines of grace to thee ; as jonathans three arrows , did impart to davids woes , true signes of amitie : so rouze my sprite , let grace and goodnesse spell mine annagram . i love almighty wel . o! if i could , byte off the head of sinne ! as the shee viper , doth the male confound ; but not like her , whose brood conceiv'd within , cut forth her wombe , leave her dead on the ground : lord ! grant , i sinne may slay , ere sinne slay me , the wounds are deep , my health consists in thee . lord ! when i ponder on this worldly pride , vaine glory , riches , honour , noble birth , great lands , and rents , faire palaces beside , pastimes , and pleasures , fit-thought things on earth , without thy love , and in regard of thee , they 're nought but shaddows , of meere vanitie . all under sunne , are emblems of deceit , link'd snares , to trap , blind man , in ev'ry vice ; they 're feather'd baits , prest grines , that lye in wait , to catch the buyer , unvaluing their pryce : then carelesse soule , take heed , prevent this danger , lay hold on christ , and be no more a stranger . gods will allots , that my past curious sights , in painfull prime , all where the world abroad ; should be repaid , with as darke cloudie nights of sorrows sad ; for now i finde the rod ; sicknesse , and crosses , compasse me about , whence none but christ , can help or rid me out . listen to me , as to thy lazar poore , that 's overstamp'd with seals , of scabs , and sores : both vile and wretch'd , lyth at thy mercies doore , begging for crummes of pitie ; and implores that thou wouldst open , with lydia my heart , and make me sauls dear second , thy convert . thy lengthning hand , is now no more cut short , than in old times , of wonder-working dayes , but thou canst turne , and safely bring to port , the wilsome wandrer , from his sinfull wayes : o then great sheepherd ! pitie a lost sheep ! and bring me home ; safe in thy fold me keep . thou art the vine , i am the twisted branch , which on thy roote , my hopes must humbly twine ; for in thy sap , my sin-galld wounds , i 'le quench , no balme of gilead , to that balme of thine : o! better things , than abels blood it speaks ! it saves the world , and mans salvation seeks . how sacred were these teares ? fell from thine eyes ? when for jerusalem , thou wept so sore : mercy did plead , deploring their disease , for pitties sake , thou didst their well implore : a kindnesse passing love ! when for thy foes thou wept and cryde for ; prophecying their woes . that spikenard oyle , which on thy feet was spred ▪ doth represent to me that bloody balme ; which on the crosse , from thy left side was shed , to slay the power of sinne , make satan calme : o! let that oyle , by grace sinke in my soule , to heale my sores , and cleanse mine errours soule . breake downe the rock , of my hard flinty heart ! let moisture thence , ascend to my two springs ; the head contains these rills , let them impart , signes of contrition , godly sorrow brings : o! happy stoods ! of ever-springing joyes ! that in the midst of weeping can rejoyce . when pale remorse , strikes on my conscience sad , mov'd with the lapse , of my relapsing sinne ; faith flees above , and bids my soule be glad , where mercy enters , judgement comes not in ; one sigh in need , flowne from a mourning spirit , thou'le not reject , being cast on jesus merit . come gracious god , infuse in me full grace ! wrought by thy sprite , my souls eternall good : let mercy plead 'gainst justice ; lord , give place ? the way is thine , my right , rests in christs blood : come pardon my misdeeds ! release my smart ! then quicken me , with a relenting heart . whilst i conceive mans frailnesse , weake by nature , how wretch'd he is ? how prone to fall or sinke ? of all thy works , the most rebellious creature : clog'd with ingratenesse , ever bent to shrinke . what thing is man ( think i ) thou shouldst regard him , and with a crowne of glory to reward him . thus pausing too , on long eternall rest , that boundlesse time , which no time can containe ; how rich thinke i these soules be ? and how blest ? in time strive here , that endlesse time to gaine : strivethen poore soule , to claime and climbe this fort , for faith and violence , must force heavens port. o lord ! how wondrous is thy powerfull love ? whose mercies farre , above thy works excell ! who can thy secret cabine reach above ? or sound these deeps , wherein thy counsels dwell ? when thou for man , turnd man , and suffer'd death , to free slaine man , from thy fierce judgements wrath . thy wayes are all inscrutable to man , for who can dyve , in thy profounding love ; whose kindnesse is unspeakable ; and whan we would most comprehend , we least approve : thy wayes , thy works , so farre excell us men , the more we strive to know , the lesse we ken . to look on heavens , rich star-imbroidred coat , that cannopy , of silver-spangled skie ; the glorious firmament , clear without spot , the sphearick planets , as their orders lye ; the worlds two lamps , erect'd with mareveilous light , and elements , which blinde our dazeling sight . darknesse , and light , all quarters , and their climes , the rolling axletree , supporting all ; the airts , and seasons , in their severall times , this ovall orbe , fenc'd with a glassie wall ; these revolutions , from proud planets fall , portending comets , mans prodigious thrall . the rolling seas , against the stars that swell , their reeling tides , their turnes and quiet rest : these creatures , and hudge monsters therein dwell , nought here on earth , but that shape there 's exprest : their exhalations ( earths concavities ) and shoare-set bound , all wonders to our eyes . these phisnomies of men , their variant faces , show the creators wisedome , in creation ; not one like other , in forme , nor in graces , manners , condition , qualitie , nor station : o strange ! mans frame , should thus all times be showne , by gifts and vults divers'd , yet clearly knowne . these birds aetheriall , glyding fowles that flee , to court the clouds , alwhere the aire about ; which nest the rocks , steep walls , and springing tree , whose names , and kindes , none yet could all finde out : each keep their office , set by natures stamp , and live , and die , within thy boundlesse camp . that influence , which man , beast , hearbs , and trees , draw from the silver phebe , of the night : the signes coelestiall , aspectives to disease , the starres so different in their glorious light : time , that was creat first , and last shall be , and ev'ry creature in their own degree . how marveilous great , art thou almighty god! who by thy word , wrought all , and it was done : thou spreadst thy works , the heavens , and earth abroad ! no part left vaste , that can creation shunne : o! what is foolish man , the childe of lust ! that should not in , this great jehovah trust . dull are my senses , any way to think , my blind capacitie , can well conceave , the supreame providence , by natures wink , and bound his boundlesse pow'r , unlesse i rave : like , who can once , exhaust the occean dry ? no more can i , in his great grandure pry . a king command'd , a philosophick man , to shew him , what was god , and what his might ? he strove , and faild , and said , he could not scan that greatnesse which excelld , best natures light : the pagan king admird , and yet this wretch confess'd , there was a god , in power rich . to show us there 's deitie , all things ascend , and mount aloft , as vapour , smoake , and fire , the trees grow upward , waves when tost transcend , all birds and fowles , aetherially aspire . so words , and voices , still their ecchoes raise , and man , whose face , is made on heaven to gaze . there 's nought but worms and beasts , which sight the ground but all denote , their great eternall maker ; yet man , wretch'd man , is earth ty'd , and fast bound , to things below , whereof he 's still partaker : nay ; worse then beasts , he 's choak'd with worldly cares , and kills his heart with greed , his soule with snares . what are the humours , of our foggy braines ? but stupid thoughts , conceiv'd of doubts and feare : best pregnant wits , suspition quells their straines ; the wise , the worldlings , have their emblemes here : a shadow without substance , i finde man , nay worse ! than baalams asse , the truth to scan . he sinne reprov'd , yet never sinn'd himselfe , but wofull man , can both rebuke and sinne ; that which his words most hate , becomes the shelf , whereon his inward lusts , fall deepest in : mans lips are snares , his lips both false and double , his tongue , a sting , begets both shame and trouble . o heavie lump ! the carcasse of disease ? o masse of ill ! the chaos of corruption ; o microcosmos ! of infirmities ! o rotten slyme ! the pudle of inruption ! i mean mans stinking flesh ; who can expresse ? the worst ; its best , is but base filthynesse . a plunge of carion clay , a prey for wormes , a faggot ( without mercy ) for hells fire : a gulf , where beats , sterne deadly boystrous stormes , a whirlewinde , for airts of each attire : wherein combustion , sprung from contrare wills , makes thoughts arise , like waves , surpassing hills . and what 's our beauty ? but a flash-showne show , for when at best , its filthy , vile , and base : the nose , the mouth , our excrements we know , and breath stinke worse , than beasts of any race : nay , sweetest things , that ever time made faire , they loathsome grow , unlesse the use be rare . the soule except'd , when i consider all gods workes and creatures , man is onely worst ! the rest sublunary , succumbent fall ; mans ●ly blest , or else for ever curst : all things as servile , serve for mediate ends , save man , whose wage , on joy or woe depends . lord ! what am i , within this house of clay ? but brickle trash , compos'd of slime and dust : a rotten fabrick , subject to decay , which harbours nought , but crums of wretched lust : and if a guest , of one good thought , entreates me , i barre it out , to lodge the ill , that hates me . impietie , and custome , scale my fort , to rule my minde , like to their blinde desire : will , head-strong helpes ; corruption keeps the port , the hands and feet , set eye and tongue on fire : then eloquence breaks forth , a subtile foe , to trap the object , working me the woe . why ? cause affection , begets opinion , opinion rules the world , in ev'ry minde : then sense submits , that pleasure should be minion , to base conceit , absurdly grosse , and blinde : thus fond opinion , self loves halting daughter , betrayes my scope , commits me to sinnes slaughter . then judgement falls , and fails , and reason flees , to shelter wisedome , in some solid breast : they leave me both , left loaden with disease , whilst frailty fastens , sorrow on my creest : delite contracts despite , despyte disdaine , thus threefold chaind , their furies forge my paine . my best companion , is my deadly foe , sin is my consort , and would seeme my friend ; yea ; walks with me , where e're my footsteps goe , and will not leave me , till my journeys end : the more i flee , the faster it cleaves to me , and makes corruption , labour to undoe me . there six degrees of sinne , in man i finde , conception first , and then consent doth follow : the thirds desire , that turns his judgement blinde : the fourth is practise , ragged , rent , and hollow : the fift is flinty , keeps fast obduration , and last , the sixt , lulls him in reprobration . mans owne corruption is the seed of sinne , and custome is , the pudle of corruption : swift head-strong habit , traitour-like creeps in , and blows sinnes bellowes , to make more inruption : nay ; the worlds example , sinnes strong secourse , makes both the object , and the subject worse . how many foes hath man ? within , without him ? within , lurks concupiscence , vertues foe ; without , the world , which waits , and hangs about him , both ghostly and humane , to worke his woe : last comes the conscience , judge-set to accuse him , and verdict given , then terrour would confuse him . thus man is ev'ry way , tost to and fro , like tunneise balls , when banded , still rebound : all things have action , nature rules it so , the secret sprite of life , these motions bound : their being honours god , who gave them being , but man fals back from him , gave reason seeing . and yet to quench these fires , remorse creeps in , and brings contrition , with confession crying : faith flees before , pleads pardon for our sin , then ragged rottennesse , fals down a dying : for repentance , and , remission of sinnes , are two inseparable , sister twinnes . most have no tears for sinne , but tears of strife , to plead malicious pleyes , and waste their meanes on lawyers tongues ; that love their envious life , and what like partie loose , the cormant gleanes : their cause , and charges lost ; o spightfull pride ! they spend at last , the stock , they had beside . like to the mouse , and frogge , which did contend , which of them should , enjoy the marish ground ; the kyte as judge , discuss'd this cause in end , and took them both , from what they could not bound : so proctors seaze , on clyants lands , and walls , and raise themselves , in their contentious falls . they 're like to aesops dogge , who had a bone , when through a flood he swim'd , fast in his head : where spying his shade , he lets it fall anone , to catch the other , lost them both indeed : so spitefull men and greedy , ( well it s knowne ) in seeking others state , they loose their owne . thrice blest is he , who knowes , and flyes , like men , since greed begets oppression , or debate : and though deceivers , play politicks then , to make their wrongs , a right , to raise their state : yet forth it comes , no subtiltie can close it , for time and truth , will certainly disclose it . they thinke to hide their faults , by craft and plots , to blynde gods eyes , as they inveigle man : o strange ! what villany their soule besots , that dare 'gainst truth , the traitour play ; and than deceive themselves , by a deceitfull way , which tends to death , and make them satans prey . then , there is nought , but once will come to light , no sinne so close , but god will it discover ; no policie can blinde almighties sight , nor fault so hid , that he will once passe over : unlesse repentance , draw his mercy downe , thy darkest deeds , shall be disclos'd eftsoone . behold jonah ! from joppa when he fled ! and would not stay , to do the lords direction : clos'd in a ship , and hid ; yea , nothing dread , yet found he was , and swallowed for correction : and paul for damas bound , to persecute his saints , was stroke , yet sav'd , his drifts refute . looke to cains murder , how it was clear'd ? and davids blood-shed , with adultrie mixt : remarke the bush , whence adams voice appear'd , and israels thoughts , when they their maker vext ▪ then he who made thine eyes , and gave them sight , can he not see , who gave thy seeing light . it 's not with god as men , gods ev'ry where ! in heaven , and earth , gods presence filleth all ; in hell below , his justice ruleth there , all things must , to , his omniscience fall : man knows , but as he sees , and in a part , but god doth search the reynes , and try the heart . how swinishly ( alas ) have i then liv'd : nay , who can say , that i have liv'd at all ; whilst buried else , in sleep , in sloth , or griev'd with fals-forgd cares , conglutinating thrall : to tempt my loving , and most patient god , i have contemn'd his mercy , mock'd his rod . there 's nought so smooth and plaine , as calme-set seas , and nought more rough , when rag'd , by stormy winde ; the lead is cold as yce , or winter freize ; but when been firde , its scolding hote we finde : theirne is blunt , till toold , and edge be put , and then most sharpe , to stobbe , to shave , or cut . so patient god , is loath , and slow to wrath , his patience is as great , as great his love ; long suffring he , deferres to threaten death ! till our grosse sinnes , his just drawn-judgements move and then his anger stirr'd , it burnes like fire , consuming man , and sinners in his ire . next ; pause i on , the momentany sight , of mans short life , that like a shadow flees ; much like the swiftnesse of a faulcones flight , or like a bird , glydes by our glancing eyes : then marvell i , how man can harbour pride ? or wherein should , his vanitie confyde . to day he 's stout , to morrow laid in grave , his lookes alive , are plumd , like variant feathers : been throwne in dust , he turnes to earth a slave , and as he breaths , the crummes of lust he gathers : but would he muse , on long eternitie , he would forsake himself , and learne to die . to learne to die , that he may learne to live , for in this course , his happinesse consists ; die to himself , that grace may vice survive , in mortifying sinne , his blesse subsists : come life , come death , thus dying so , he 's blest , and doubtlesse shall , in peace of conscience rest . o jesu ! who redeemd us , being dead ! whence could thy love , so farre to us extend ; we had no merit , thou of us no need , and yet thy grace , our weaknesse doth defend ; for as man first , to be like god , condemn'd us , so god turnd man , that god should not contemne us . farre better is a life unfortunate , in end with honour , that yeelds up the breath ; than honourable life , and wealthy state , with shame to perish , and untimely death : i rather wish , to be a sheepherd borne , then live a prince , and at my death forlorne . come answer me , who would be undertaker , whether its best , to be a man or beast ? the beast dissolves , and not offends his maker , nor makes no count , save to some carnall feast : but godlesse man , in grieving god , is worse , throwne downe to hell , and with that fall , his curse . who rightly weighs , the variable kindes , of mortals all , in either death or life ? shall see their bubling breath , tost with sharpe windes , of stagring doubts , ingorgd with timerous strife : their conscience , and , their living disagreeing , in will or worke , most vanquish'd are in dying . nay , soule and body , at that dreadfull day , shall be conjoynd , and hurld downe to hell : this wretch thus damn'd , in tortring flames shall stay , chaind in that howling radamanthan cell : the beast he fals , and turnes to nought we see , but man adjudgd , his worme shall never die . as for the vertuous saint , his happinesse , begins at death , which end all worldly noyes ; he swarmes in pleasures , rich in blessednesse , death makes the passage , to his heavenly joyes : he feares no stop , nor stay , his faith instructs him , the way ( though strait ) his good angel conducts him . and wouldst thou learne whilst here , t' attaine that way , be humble first , and then religious set ; place heaven before thee , make faith thereon to stay , and then let zeale and love , fast setling get to grip christs wounds ; then feare , then praise , then pray , let earnest prayers , thy best devotion swey . for prayer is , the souls great sacrifice , which speaks to god ; and meditation , is gods speech to the soule ; an exercise conjoynd together ; two revolv'd in one : the one invelopes the other , and speaks reciprocall : both our salvation seeks . which two , like hypocrates twinnes are bred , who liv'd , fed , slept , joyd , wept , and dyed together ; so can they not be separate indeed ; though fasting doe prepare , their journey hither : this outward action , like t'a potion scoures , the other sprituall , are divinely ours . like to a paire of turtles , truely set , whereof the one by death , been slaughter'd gone , the other mournes , for loosing of her mate , and languishing doth die ; no life alone . so meditation , gives matter to the minde , and without prayer , nothing shall we finde . for both bring reconcilement , and acceptance , and makes thee , to thy father , a loving sonne ; so by his sonne , a brother of acquaintance , and by the sprite , a temple ; squard , and done : last in the court of heaven , thou art made free , a fellow , with th'angelick hierarchie . o joy of joyes ! o happy endlesse blesse ! who can expresse , that glory there reveal'd ? the eye , the minde , nor tongue can dascon this ! since ravish'd paul , amaz'd , hath it conceal'd : then labour silly soule , this marke to aime , which seen , and got , how great is thy good name ? but ( ah ! ) i stagger in the myres of sin , and daily sinks , in pudles of defects : the more i flee , the more i swallow in the stinking marish , of absurd effects : the very boggy quagmyres of vice , i plunge them all , unvaluing weight , or price . the price ( alas ! ) is great , and i must pay it , unlesse christs wounds , break open , plead for pitie ; o pledge divine ! thy merits will defray it , thou art my surety , o prevent my dittie ! evert the sentence , least i lye in jayle , stand to thy mercy , lord ! be thou my bayle . to square the lives , of godly men with mine , how farre my selfe , fled from my self , i finde ; thrice wretchd am i , to thinke me one of thine , in whom corruption , rules the inward minde : it 's more then strange , i should expect for good , whilst still i trample , on my saviours blood . there is no sense in this , that i should slay my silly soule , to crosse my crost desire : can head-strong passions , mine accounts defray ? when my just judge , my reckning shall require : nay , spare thy spurres , poore wretch , and call to minde a self-soule murdrer , can no mercy finde . that sinne which i hate worst , i follow most , yet faine would sift , the evil of deceit : loe ! with repugnants , how my breast is tost , here lyes my safety , there the snaring bait ; sinne , like a fowler , with a whistle takes me , and that good , which i would , it then forsakes me . o! love ! and love it self ! father of love ! and god of mercy , mercy is thy name ! o king of pitie ▪ all my faults remove farre from before thee , coverthou my shame : that here me to accuse , they never come , nor hence to damne me , at the day of doome . ah! wicked men ! they triumph in excesse ! to tempt thy patience , o long suffring god! they glory to cast downe , the fatherlesse , and on the widows back , they lay their rod : they lose themselves , and so would lose their brother ▪ with them ; thy honour , in their pride to smother . unwise is he , and thrice unhappy too ! who ill commits , that good thereon may follow : he 's like the crocodile , that loves to wooe the gray nyle rat , and eftsoone doth it swallow : which , when enclos'd , it cuts his wombe , seeks breath , and with its freedome , workes the others death . so haplesse man , in hurtfull wayes of sinne , his hopelesse heart , he suffocats with lust ; till custome bring , sterne obduration in , and then he turnes a reprobate injust : the doore of grace is shut , his soule wants faith , then sinne leaves him , squard for eternall death . they gallop on , in dark-drawne pathes of hell , the glen is hollow , but the way is broad ; in two extreames , the least , they quite repell , to shunne a fardell , they receive a load : the yoake of christ is light , but ah ! they swallow the weight of sinne , which all their labours follow . i crosse my crossing armes , on my crost breast , and musing lurks , to looke on humane state ; how wretch'd it is ? how carelesse ? how deprest ? to ev'ry snare , makes man unfortunate : that haplesse he ! for one small moments pleasure , dare hazard ( ah ! ) his souls eternall treasure . the will , 'twixt reason , and sensualtie plac'd , is apt to be apply'd , to either side ; but first , and firmest , will by sense is trac'd , which is of youth , and childish age the guide ! for seldome reason , can once conquer will , cause ; sense presents for good , a pleasant ill . and in that ill , a wofull sowre content , which frights it self , with shadows of despaire ▪ o! miracle of madnesse ! what intent hath my cross'd soule ? to worke my grievous care : if mercy can not move me , to amend , yet self-affection , might my good intend . why then sick soule ? dost thou not weep one teare ? o! that thy grief ! would windy sighes disclose ! let mourning sorrow , melt in holy feare , and pale remorse , dissolve , in watrie woes : for godly groanes , which deep contrition brings , they rent the clouds , and court the king of kings . whence pardon comes , and consolation too , and strength to guard us , in worst stormy times ; for what we would , the same he helps to doe , and for one teare , he 'le cover worlds of crymes : what though i faint ? 'cause , great is my transgression , yet comfort comes , when there 's a free confession . fraile is the foolerie , of my fragile flesh , still prone to fall , but never prompt to stand : i second causes , with a desperate dash , cares not for times to come , nor what 's in hand : if i finde pleasure , in the worst of ill , i murder reason , with a fearlesse will . how long shall wicked thoughts , in me remaine ? to slay my soule , and bring thy judgements downe : when wilt thou curbe my sinne , and it restraine , lest like a flood , it shall me helplesse drowne : unlesse thy grace , support me , being fraile , there 's nought with mee , that can with thee prevaile . alas ! to number , what i should not speake , of holy ones , thy prophets , and apostles ; how farre ( too oft ) from thee , were they to seek , throwne downe , 'mongst thornie briers , and pricking thistles : yet they were thine , thou suffer'd them to fall , that in thy mercy , thou might them recall . herein their weaknesse , and thy power was knowne , that to thy glorious fame , it might redound : what though they straid , these wandrers were thine owne , they knew at last thy voice , and trac'd the sound : sometimes thy saints would slip , and then repent them , with heart-swolne tears , which grief & grace had lent them , thy holy writs , bear of their names record ! to paternize my hopes , fixt on a rock ; how ev'r i faile , thou art a gracious lord , full of redemption to thy chosen flock : for their examples , teach me to beleeve , thou wilt protect me , and my faults forgive . gods champion joshua , when he jordan crost , and raz'd wall'd jericho , downe to the ground : yet sav'd he rachab , all the rest were lost , gratefull he was , this woman mercy found ; which towne lay waste , till hiel bethelite , in achabs time , rebuilt its ancient seat . this was that towne , which christ so oft past by , from galilee to jebus , sions glore ; where throngd with folk , zacheus could not spy his sacred face , but run in haste before , and top'd a fig-tree trunck : which seen by christ , come downe ( said he ) zacheus , i 'me thy guest . this day salvation , to thy house is come , i le recompense thy curious carefull eye : select'd thou art , for my coelestiall home ! great is thy faith , though small thy stature be : by grace a gyant , though a dwarfe by nature , i am thy lord , zacheus is my creature . thus joshua and jesus , sav'd two , here see ! a bordell strumpet , and this publican ; to lesson us , what kinde soe're they be , turke , jew , or arab , moore , or mussilman ? christ hath his own cornelius , and his ruth , the moabite , centurions fraught with truth . for almes deeds and prayer , pierce the clouds ! whence rills of tears , do ever springing vent , remorsefull songs , explor'd by rusling flouds , bank'd with the willow , bondage still lament : where harpes lye mute , and hearts are fill'd with plaints , deploring sore , stress'd sion , and her saints . o! if the heavens ! would now infuse in me ! some divine rapt , to lay abroad her crosses : but stay sad soule ! that is too much for thee , let pastours plunge these deepths , and blaze her losses : onely bewaile , her sorrows , and thy fall , men may have tongues , and have no grace at all . not by compulsion , as by sense we see numbers do slide , each training one another ; herod could speak , and yet with vermine die , curst cain slew , the righteous man his brother : saul he could prophecie , and yet he fell , the witch at endor , rang his passing bell . baalim could blesse , and baalim he would curse , and yet his asse did check him , but come see ! wise was achitophel , his end was worse , proud absalom was hair-hangd on a tree : like be our foes , and like our church now findes , we want but hushai , to bewray false mindes . though ezra wept , and mourn'd for judahs faults , yet had he adversars , which sought to slay him ; whilst rearing sions walls , to barre assaults , his threatning foes , sent bassads to affray him : the people wrought , and built with dextrat hand , and in the left , their swords , for guard did stand . so , so , and so , the state of saints should be , resolvd to suffer , and resolv'd to fight : yea , for the faith , should not refuse to die , since truth averres , what we acclaime by right : but we have wolves for lambes ; their coat is all , if they get means , care not who stand or fall . i scorne their checks , but more their critick censures , whilst with an honest heart , i live , to live : whose sharp-edg'd calumnies , and scurrile tonsures , retort their breasts , but with more grief , to grieve : if gods good sprite , by grace to blesse contract me , i care not , how , these turnecoat times detract me . their time is short , their sentence can not bide , like to opinion , so their verdicts follow ; they 're blinde in reason , malicious in pride , whose tongues are tombs , their hearts both false and hollow . for whilst their craft , deceives them with deceeat , they swallow up the hooke , and misse the bait . themselves they slay , with the same dart they shoot , and in the pit do fall , they digg'd for other ; to stand for ill , they will not flee a foot , their evils , with a show of good they smother : but soone mischief , can overcrush their braines , men swallow mounts , for execrable gaines . alas ! what is the bubling breath of man ? vvhose life hangs on his nostrils ; like to dew falne from the humid clouds ; and no wayes can secure it selfe , from titans scorching view : so mens conceit , in fond opinions flee , vvhiles this , whiles that , whiles naught their actions be . let davids hymnes , discover all their drifts , till that their very eyes for fat leap out : i love that soule surchargd with pious gifts , simple in life , and for his conscience stout : say though his best were nought , his good intention , cast on the lord , begets a safe prevention . the malice of each snare , my thoughts imbrace , but above all with darling sinnes i dandle ; i pleasure take , wherein there 's no solace , and with the butterflie , the flame i handle : the wings of lust i oyle , then sinne burnes me , and whilst i stand to live , i post to die . wormes are my mates , when i in grave am laid , they 'le feed on me , who lov'd to feed on dainties , my senslesse corps , shall with the senslesse spade be made a prey , to their devouring plenties : my bones shall rot , then turne in mouldring dust , this is the way of flesh , both bad and just . and yet vaine man , he little thinks or dreames , once of his death , nor what his end may be ? his sense deludes him , and the world it seemes a glasse to looke on , for his sensuall eye : he neither mournes for sinne , nor sinne forsakes , but from one ill , another worser takes . what surging follies , overcloud my minde ? with vain-wing'd fancies , and surmysing flashes ; such fleering thoughts , more lighter than the winde ! breed nought but foolerie , which opinion dashes : my wish'd for wishes , straight conceiv'd and done , the care of carelesse dreams , i scarce can shunne . i posting runne , in wayes of naughty ends , lord ! crook , and stop my course , with streames of grace ! which flood , can carry none that ill pretends , like jordan , that , receives no barbarous face , unlesse they swim : so , ( sans remorse ) they 'le drowne , who hazard here , quick sandie sins pull downe . this saving grace , the soule guards with strong hand , and if it slip , it can not fully fall : it s like maronahs , full disgorging strand , hembes in canaan , from barbarian thrall : like keeps the lord his owne , and guards their wayes , they perish not ; though chargd with fraile delayes . as jordan circuits the holy land , twixt liban , and , that south-lake smoaking show ; from the petreian soyle ; joynd with a strand , which tribute payes , 'gainst jericho i know , to famous jore : one parts the midian soyle , the other sackt , samarias confynes coyle . this is the march , girds canaans south-east side , but more the lord preserves , and guards his owne from ghostly ill , and from aetheriall pride , from terrene sprites , from hell , and what is knowne to plague the soule ; he is a bulwark strong , fens'd with good angels , free all his from wrong . then happy they , can creep within this tent ! and sheltrage seek , under his mercies wings ; sigh for thy sinnes , o! let thy soule repent ! thy misdemeanour , to the king of kings : first grieve , then weep , last seeke thy saviours face , let teares implore , for teares can plead for grace . kinde were these teares , which josephs love had spent , when with his brethren , he his brother saw : his heart , surchargd with joy , it shrunke as shent , to plunge that deep , which benjamin did draw : but loe ! moe teares ! were shed one with another , when joseph said , behold , i am your brother . feare not ( said he ) the strict aegyptian law , though to the ismaelites , my life you sold : for what was done , was done by god i knaw , no spight of yours , his providence behold ! foresaw your need , and brought me here to be , a father to my fathers miserie . there five yeares famine yet , shall worke your woe , wherein ag'd jacob , and his race may starve , unlesse he flit ; then get you up and go to fetch him downe , faile not in this , nor swerve : they went , he came , all met in melting joyes , for passions have extreames , as bairnes have toyes . since nature then , in floods of teares can melt , for joy of sight , to overjoy their love ; much more our teares , when we remorse have felt for sinne ; shall glade , the powers in heaven above : these tears are blest , and make us blest for ever , for godly grief , from grace , no crosse can sever . let patient job , be paterne in like case , whose losse was such , as never yet was none : yet shrunk he not , sound stedfast love took place , faith forc'd his hope , and both proclaim'd in one : sure my redeemer lives , and he is just , though he should kill me , yet in him i 'le trust . mine eyes shall see him , and he will me save , as i am confident , he will not faile : sterne rough calamitie , would me deceave , but that 's a shade , my purpose must prevaile : in god my soule is fixt , nought can dismay me , nay death it selfe , nor satan can betray me . see! here the columne , of a lively faith ! the type of christ , in meek and milde behaviour : his friends they slight him , he contemnes his death , and in his miserie , still avowd his saviour : this was a love , excell'd all loves on earth , for christ he lov'd , who lov'd him ere his birth . then how hate i my selfe , if i love not my loving lord , who lov'd me , from his love ; he truely loves , who for thy sake , i wot loves thee ; and himselfe for thee ; this we prove ▪ all kindes of love , without thy love , breed loathing , unlesse we love them , for thy sake , they 're nothing . great king of glory , all thy works invite ! us to love thee , since thou first loved us : as starres do from the sunne , take light and heat , for from that fulnesse , we the like discusse : how can our soules ? thine jmage , want the sight , of thy bright love , whose love is perfect light . lord ! we do all , depend upon thy love , because our being , had of thee beginning : next , thou preserves us , as we rest or move , and art our end ; controlls us , when a sinning : all what we have , we have receiv'd from thee , and what we want , thou wilt the same supply . o god of love ! thy nature is all love ! in love more glorious , than the sunne in light : thou art an infinite fire from above , which here enlightens , with its beames , each wight : a fire of love , a loving fire we finde , a light ! not burnes , a flame , not quels the minde . o lord ! if thou thy tender love withdraw : and from us slips one step , to turne thy back : are we not dead , in sloth and sleep ; no awe ; but each temptation , shall presage our wracke : then lord uphold us ! since all worldly things are ever changing , tyme their ruine brings . to day we live , the morne to grave we 're sped , we sight this world , as birds by gazers glyde ; as dreams evanish , so our dayes are fled ; like water bubles , as soone quelld as spyde : thus heart-grown man , ingorgd with pryde and lust , he posts , and posts to death , then turnes in dust . to argue on corruption , that subverts the good we would , and choaks our best desires ; it is a senslesse appetite , perverts the light of reason , with entangling fires : a head-strong blinde irregulary ill , that captives wit , and wounds both sense and will . it s strong in all infirmities injust , still fraile in goodnesse , weak in sound conception : it s rull'd by nature , and her daughter lust , which blinds the light of knowledge , with deception : like pitch , corruption , blacks the purest soule , and where it comes , makes ev'ry clean thing foule . it takes best hold , on imbecillitie , and where that fortitude , deficient is , it dare not wrestle , with dexteritie , nor count with temprance , one defective misse : much like a ruffian , or a theefe by night , it loves , and lives in darknesse , more than light . corruption , many wayes , may be defind , to be a hydra neck'd herculian snake ; stop'd at the eye , it compasseth the minde , barr'd from the soule , the heart it soone will take ; say , if the eare be deafe , the hand will feele , and if it smell not , it can taste too well . corruption , rules most states , and office places , in church and common-wealth , it beares great swey : it masks the merchants , with gibeonitish faces ! and with each trade , it can the harlot play : from mighty men to mean , see ! what i sought ? i finde them all corrupt'd , their wayes are nought . corruption , in their brybries , fraught with greed , corruption , in their flesh , subborn'd by lust , corruption , in their manners , full of need , corruption , in their sinne , and livesinjust : corruption , in their malice , flankd on pryde , corruption , in their wills , blinde natures guyde . corruption , in the treachrie of deceat , corruption , in false weights , and falser measures , corruption in vile perjurie , and hate , corruption , in the hoording up of treasures : corruption in hypocrisie and strife , corruption in a base dissembling life . corruption , ( ah ! ) injustice by the judge , corruption , too , in partiall ends 'gainst reason ; corruption , in the traitour , that dare lodge corruption , fixt on murder , and high treason : corruption , in oppression , and what then ? corruption , in the lavishnesse of men . corruption , in forg'd tales , and false reports corruption , in fraile fleshly vile desires ! corruption , in base taunts , and jeering torts , corruption , in despysing naturall syres : corruption , ( ah ! ) in negligence and slouth , corruption , from fond sports , in age or youth . corruption , in ambition , and high looks , corruption , in straind-selfe contract'd opinions . corruption , in best learneds , and best books , corruption , in great princes , and their minions : corruption , in vaine courtly courtiers stiles , corruption , in sunk worldlings greedy wiles . corruption , in abusing outward things , corruption , in vile drunkennesse , and swearing , corruption , in a wranglers crafty wrings , corruption , in delay , and long forbearing : corruption , in the ignorance of mindes , corruption , in best knowledge of all kindes . corruption , in prest complements , and phrases , corruption , in bad cariage , mask'd with guile , corruption , in poore flattrers foolish praises , corruption , in most pen-men , and their stile : corruption , in a sycophantick leyar , corruption , in the layers mouth and pleyar . corruption , in adultrie , and worse lust , corruption , in backbyters slandring tongue , corruption , in lost credit , without trust , corruption , in the gathering worldly dung : corruption , in blinde filthy criticks censures , corruption , in mechanick glyding tonsures . corruption , in corruption , sinne afords , and ev'ry way corrupt'd , corruption swallowes ; most grow absurd , corrupting deeds and words ! ●nd in the pudle of corruption wallowes : the hollow heart of man , such venome vomites of all corruptions , that they 're fixt for comets . ●ll which portend , some grievous dissolution , 〈◊〉 ev'ry state , a wofull alteration ; ●prung from enormities of pollution . this land is turnd , the face of desolation : both great and small , the scourge of fortune feele , whose fates are tost , still round about the wheele . to day a lord , tomorrow fled to warres , to day a laird , tomorrow turnd a beggar ; to day in wealth , tomorrow closd with barres ; to day in peace , tomorrow swear and swagger : to day in farme , tomorrow forcd to flee , to day puft , up , the morne , cast downe we see . ●inne is the cause , which makes such judgements fall on land-lords now , who still oppresse the poore ; they taxe and raxe them , keep them under thrall , that most are forcd , to leave both hold and doore : whose grounds in end is sold , or else ly waste , both tyrants , and th' opprest , such changings taste . lord ! save me from this all-corrupted age , where craft joynes with extortion either hand ; ●lood , and oppression , may but passions swage , ●trict law and justice , quite for sake this land : men now must gaze , like souldiers battell broke , that looke for aide , else for the fatall stroke . nay ; we 're corrupt'd , in thought , in word , and deed ! yet of all sinnes , vile drunkennesse is worst : it breeds all ill , and of all vice the seed , it harbours lust , and makes the actor curst ; and smothering shame , it wallows in despaire , where spoiling vertue , seeks examples rare . our patriarch noah , after the deludge , had shunn'd sommersing , of the first drownd world ; he planted vines for man , healths sound refudge ! yet made his toyle , the snare wherein he hurld : the grape was sweet and strong , see ! how he sunke ? he graft it first , and first with it was drunk . this worlds sole monarch , of the second age , who built the arke , which sav'd him and his race undrown'd ; behold ! was tane , and turnd the page of glutting bacchus , senslesse of his cace : was it not strange ! this columne could decline ! that scaping waters , yet was drownd with wine . but he , great he ! earths sov'raigne lord and father , had no intent , to foxe his sober senses ; but tasted , touch'd , and drunk ; then faild , or rather he seald his fault , to shelter like offences : not so ; his slip , pleads o'resight unacquainted , and reason would , he tast'd the thing he planted . like so , was lot , ensnar'd , when fled for feare from burning sodome , and cavernd at night ; was by his daughters gull'd : they thinking there ! the world was gone ; sought to restore the right of natures race : and he starke drunk imbrac'd them , but sure he griev'd , when th' action had defac'd them . but our grosse drunkards , base pedestriat natures ! will roare and quaffe , old houses , through strait windowes ; blaspheme their maker , and abuse his creatures , and swear , they 'le spend their bloud , and carve their sinnewes , to beard cold phebe ; then orlando like , rapt rodomunting oathes , and cyclops strike . whose red-ey'd sight , show faces fixt with comets , through which ( like vulcan ) they would seeme goodfellowes o here he staggers ! and there he wallowing vomits , and if mischiefe fall out , he courts the gallowes : last , friends and meanes been lost , he 's load with curses , then bends his course to steale , or robbe mens purses . what ill can hell devise ? but drunkards do it ? all kindes of vice , all kinde of lusts they swallow : for why ? its drunkennesse that spurres them to it , satan suggests , and they his counsell follow : then turne they frantick , mad distracted sots , to clout their conscience , with retorting pots . they lye and surfet , belch , and vomit blood , yea , ever rammage , brutish , and absurd ; their beastly manners , loathsome are and rude , deprav'd of senses , have their wits immurd , benumb'd , debosh'd ; last sunke in beggars brats , eate up with vermine , starve , and die like rats . worlds of examples , i could here denote , as well in ancient dayes , as moderne times : what were these pagans past ? what were they not ? what are our present judgements ? for like crymes ? may not their alcoran , serve to condemne us ? if we our selves , would from our selves exam'ne us . may not philosophers ? the light of nature ? convince us , for like riot , and excesse ? nay , even the beast ( unreasonable creature ) stand up and witnesse , of our sensualnesse : they will not once exceed their appetite , but man will surfet , with a deep delite . in using , we abuse , gods benefits , and turne his blessings , to an heavie curse ; surpassing temprance , we confound our wits , no health for body , lesse for soule remorse : all things were made for us , and we for god , but being abus'd , they serve us for his rod . alas ! where reason ? when poore man misknowes the life of knowledge , reason did infuse ; shall understanding sleep ? shall i suppose that will is weaker , than a strong excuse : he knowes ( i know ) enough , that can misknow the thing he knowes , it s well , in knowing so . well said alphonso , ( knowledge to expone ) that all what we could learne , by sight , or show ; by airts , by science , by books to study on , was the least part , of that we did not know : all what we know , we know but in a part , and that failes oft , corruption rules the heart . what thou canst know , another doth know more , and what he knowes , is but a glimpsing glance : who perfect is ? nay none ; who can deplore his weaknesse , ruld by counsell , not by chance ! mans knowledge , like the shade , is swallowed soone , that hangs between its substance , and the moone . he knowes the ill , and in that knowledge rude , and cleaves to vice , as wooll and briers are knit ; resolv'd to erre , misknowing what is good , rejects his soule ; then in a frantick fit , neglecting god , neglects his owne salvation , and quaffing excesse , drinks his owne damnation . how lord ! these faults behelpd ! teach me to mourne , that being humbled , i may call for grace : let men presumptuous , gainst thy judgements spurne , and in the pudle of their labours trace : save thou my soule , for now my quivering heart , 'twixt feare and hope , stands trembling at sinnes smart . a second jonah , from thy voice i flee , and with shrunke peter i thy name deny : i ahab-like , keep spoiles of sinne for me , and harbour lust , in lots ebrietie : these lookes , that fell , from sion on a pond , were not so foule as mine , nor halfe so fond . unworthy i , to lift mine eyes above , or that the earth , should beare me , undevour'd : nay , nor my friends , on me to cast their love , nor saints pray for me , hath the truth deflourd : yet , what god will , it needs must come to passe , he looks on what i am , not what i was . let grace take roome , that mercy soone may follow , renew my sprite , o cleanse my heart from ill ! thy blood can purge me , though my guilt be hollow ; faith and repentance , have a piercing will : infuse thy power , lord strengthen me to turne once to rejoyce , and never more to mourne . as daniel , with thy servants three forsooke to feed on babels delicates , and wine : but water , and poore pulse , they gladly tooke , and yet their faces , did for beauty shine : lord grant with them , all worldly snares i may forsake , and learne , to trace thy law , thy way . that kingly beast , or beastly king expos'd seven yeares to fields ; nev'r faild so much as i : nor these five kings , by joshua enclos'd , brought forth , and foot-neckd , shamefully did die : nev'r vex'd him more ( for they their lands defended ) than i am griev'd , for having god offended . that goshan flight , to a desartuous soile , through uncouth way , deep seas , laid up in heaps ! nev'r reft from egypt , such a swallowed spoile , with greater right ( for now my soule it weeps ) then gods just judgements , might on me befall , unlesse his mercy soone prevent my fall . these wandrings long , which israel did recoyle , tost to and fro , in vast arabian bounds ; full fourty yeares they spent , for twelve dayes toyle , starv'd , slaine , and quell'd , still galld by savage wounds : this crosse they bore , for grieving god so oft , but ( ah ! ) my sinnes , for plagues do cry aloft . now having seene , rude lybians , nak'd , and bare , sterne barbrous arabs , savage sabuncks od ; sword-sweying turkes , and faithlesse jews alwhere , base ruvid berdoans , godlesse of a god : yet when from me , on them i cast mine eye , my life i finde , farre worse , then theirs can be . the rustick moorish , sterne promiscuous sexe , nor garolines , idolatrizing shame ; the turcomans , that even the divell doe vexe ! in offring up , their first-borne , to his name : nor jamnites , with their foolish garlick god , are worse then i , nor more deserve thy rod . yet lord ! with thee , there 's mercy ; and its true , thou art not wonne , with multitude of words , its force of tears from us , thy pitie sue , which thou regards , and pardon us afords : for words are formed , by the tongue , but tears , speak from the heart , which thou most kindlie heares . use then few words ( o silly soule ) but weepe , this is the heavenly language , and strong voice , that calls to god ; for he our teares shall keep fast bottled in his pittie : makes the choise of teares ; few words , let sighs , and sobs display , thine inward grief ; then tears beginne to pray . lord ! thou wouldst not , to herod speak ; nor yet would answer pilat , urgd by humane power ; but soone thou spoke , when weeping women set their eyes on thee ; and streames of teares did powre : these judges sought , advantage for thy dittie , but sions daughters , weept for thee in pittie . these great mens words , did reach but to thine eares , but their warme drops , did pierce thee to thine heart ; lord ! thou takes care on them , and on their teares , who mourne for others , when the righteous smart : but farre more pittie , on the sinfull soule , that mournes for sinne , and wailes her errours foule . oh! that my head were waters ! and mine eyes ! a source of teares , to weep both day and night ; the peoples sinnes , with theirs , mine owne disease , which greater growes , than i to beare have might : such flouds of teares , would then my grief disclose ! in airie vapours , flanck'd with watrie woes . this world 's a valley , of perpetuall teares , and what 's the scripture ? but a springing well of gushing teares ? flow'd from remorse and feare● ; for godly sorrow , must with mourners dwell : and who can mourne , unlesse that grace begin to worke repentance ; this grief expiats sin . all night could david , wet with tears his couch , and prophets for the faults of israel mourne : but ( ah ! ) good god , when shall mine eyes avouch such happy teares , that may with thee sojourne : if not thy judgements , yet thy gracious love , might melt mine eyes , and ponds of sorrow move . thou saidst , i will , compassion have on all , that pleaseth me , compassion , for to show ; be pleas'd thy love , may me redeeme from thrall , free will to pardon , thine ; the debt i owe : how soone soev'ra sinner , should repent him , thou swore in truth , thou wouldst no longer shent him . lord ! grant my minde , may second these my words , and not invent , more then i practice can ; if i deficient prove , good will afords my sacrifice ; obedience is the man : did not abraham , this point paternize , whose purpose , was , held for a sacrifice . david resolv'd , on sions lower flat , to build a temple , for the living lord : a daughter cloure , joynd with jehosophat , benorthd , with moriahs , squink devalling bord : the lord accept'd the minde , his thought was to it , and said , thy sonne , but not thy selfe shall do it . the widows myte , was thankfully receiv'd , good wills a sacrifice ; this seldome failes ; the will , although the purpose be deceiv'd , is not to blame , the good intent prevailes : the lord accepts , even of the least desire we have to serve him , though we faint or tire . when jacob had , twice ten yeares laban serv'd , yet laban , would have sent him empty gone : but he who serves the lord , though he hath swerv'd , shall not misse his reward , nor go alone : the sprite of grace , shall second him , and love , shall fill his soule , his faith shall mount above . then forward go , so runne you may obtaine , great is the prise , hold out the journeys end ; keep course , and runne , thou'le get a glorious gaine , he who endures , shall onely there ascend : rise eare , when young , and runne , betimes then do it , who gets the start , and holds , shall first come to it . the journeys long , the path is strait , and thornes ly in the way , to prick thee , on both sides : sinne like a traitour , hourely thee subbornes , to misse the marke , and blinde thee , with crosse guides : yet constant runne , runne on , and be not sory , so runne thou mayst obtaine , a crowne of glory . we see , for a light prise , a man will runne his utmost speed ; and often loose his paines : that caledonian hunter , never wonne by strife of foote , a hare was all his gaines : but he who runs this course , shall earne a treasure , the butte of heaven , must be his marke and measure . then blest is he ! keeps dyet , for this race ! and fits his soule , to take coelestiall physick ; faith is the compound , and the potion grace , christ the physician , mercy our soules musick : then pardon seeks our suite , last , love crownes all , and raignes with glory , rivalls in one saule . for this prepare thy selfe , since our short dayes are but a blast ; and yet our longest time is scarce a thought ; looke ! what experience sayes , that space , 'twixt wombe and tombe , ( o falling slyme ! ) is but a point , then see ! and not suspend , a happy life , must have an happy end . our day of death , excells our day of birth , and better wer 't , with mourning folks to live , than like to fooles , that in the house of mirth would passe their time , and would that time survive : relenting cryes , all times more needfull growes , than laughing feasts : blest are all godly woes . how vaine are frolick youths ? to spend their prime ? in wantonnesse and slouth , lust galling joyes ; they quite forget , the substance of base slime , till rotten age , ramverse their masked toyes : and then diseases , hang about their bones , to plague their flesh with sores , their hearts with groanes . the concupiscence , of youths sqink-laid eye , which lust begets , and inflamation brangles , ●s but the bait , invelops luxurie , to follow practice , custome still entangles : the eye supports the thought , the thought desire , and then corruption , sets delight on fire . yet youth remember , in thy dayes of youth ! thy sole creator , remember thou must die ! ●est that these dayes may come , when helplesse ruth , ●hall say , no pleasure in them , thou canst see : remember ! in thy youth ! o youth remember ! thy christ and maker , thou maist be his member . ●hall youth take pleasure , in vaine wantonnesse , and with his fleshly lusts , go serve the divell : then when growne old , in midst of rottennesse , would turne to god , and shunne his former evill : this can not be , when thou canst sinne no more , thou wouldst serve god , whom thou didst hate before . ●are thou example take , of the good thief , nay , christ was once , for all but sacrifiz'd : this can not ground thy faith , nor lend relief , that one thiefs mercy , thine is paterniz'd : can thou repent at will , choose time , and place , nay , that falls short , its god who gives the grace . ●s any sure , when death shall call him hence , nothing more certaine , more uncertaine too ; time , place , and how , concernes gods providence : then arme thy selfe , take heed , what thou shouldst do ? bridle thy youth , amend thy life , repent , such fruit is pleasant , from thy spring-tyde sent . the morne is cooler , than the sun-scorch'd day , the tender juice , more sweeter then old sap : the flowry grasse , more fresh than withred hay ? the floorish fairer , than the tronke , we trap : so dayes of youth , more sav'rie are to god , than crooked age , all crooked wayes have trode . would thou live well , and live to live for aye , beginne at god , obey his word , and law : love , feare , and serve him , make him all thy stay , honour thy parents , of the judge stand awe : and neighbour love conserve : but ah ! this age ! can show none such , but rot with lust and rage . the fin-flowne dolphin , after flying fish , nev'r swim'd so swift , as youth hunt after lust ; they dip presumption in a poysond dish , and fearlesse tumble , in a fearfull gust : they wrestle not to wrest , but strives with strife to humour pleasures , in their head-strong life . it s incident to youth , to mock old age , and usuall too for age , to jeere at youth : the one he dotes , the other playes the page , a fondling foxd , with wantonnesse and slouth : yet age is best , because experience schooles him , and youth is worst , 'cause vice and pleasure fooles him . then 'twixt them both , the golden meane is best , neither too young , nor doting dayes are good ; yet happy both , if faithfully they rest with confidence , fixt on their saviours bloud : for it can purge the old , of what is past , and cleanse the young , post after sinne so fast : both timothie and titus , othersmoe , of rarest worth , though young , their youth-head chaind in cords of temperance ; made vertue grow in fortitude ; by which they glory gaind : nay ; alexander , in the prime of youth , was wondrous chast , till strangers taught him slouth . the persian manners spoild him : but behold ! what good aurelius said , the romane king ? if i were sure , that lust were not controld , nor punishd by the gods , above which ring : yet for the fact it selfe , i will disprove it , cause why ? its filthy , base , and who can love it . would god! that younglings , and the fry of nature , could so resolve , and play the pagans part ; yea , old and young , and ev'ry humane creature ! in this were blest , to take these words to heart : then modestie should live , religion flourish , and good example , one , another nourish . a noble youth , been askd , whether he went ? reply'd ; he to the house of teares did go ; to mourne with mourners , that he might lament , and learne to weep , when he did older groe : if hethnicks can show christians such instruction . our blind-set eyes , had need of their conduction . who sowe in teares , shall surely reape in joy , for godly griefe , shall blessednesse inherit : they who thus mourne , and thus their soules imploy , are firmely shelterd , under jesus merit : who shall transchange , their griefe , in glorious gladnesse , true happinesse expells , all sorrowing sadnesse . blest were these teares , were spent , neare cajaphs house ! by peter griev'd , for imbecillitie , brought downe so low he was , nought could arrouze his hope , for pardon , of infirmitie : yard-closde alone , he weept , and wofull hee , with dolefull cryes , thus spoke , on flexed knee . have i ( would he have said ) deny'd my lord , with triple oathes , before the cocke crew twice : which he foretold ; ah ! feare my faith had smord ! his looks accusd me , i had done it thrice : was it not i , who vowd with him to die , and now forsworne , i from my master flee . was i not cephas , lately thought a rock ? and now the tongue , of a base serving maide , hath made me shrinke , and turne a stumbling block ; we were but twelve , and one hath him betraide ; and i ( as worst ) have sworne , i knew him not , mov'd by the voice , of a weake womans throat . o! that a drudge ! should thus prevaile 'gainst me , who serves for wage , to him the altar serv'd : a slendrer weed , could no poore hireling be , and yet o're me shee triumphs ; i have swerv'd : this was gods will , and now it s come to passe , to show my weaknesse , with a weaker lasse . it s strange ! two drudges made me falter thrice , with quivring oathes , and shivring words deny the lord of life : how could such hounds surprise my sted fast love ? and not with him to die : no judge controll'd me , yet two slavish snakes , fill'd me with feare , with it , my lord forsakes . how fraile was i and fragile , to succumbe ? mine hopes , unto such wranglers void of grace ; i might have silence kept , and so sit dumbe , till cajaphas had tryde me , having place : but i a weakling , to a stragling sound , forsooke my vow , and did my selfe confound . a silly fisher wretch , ( no lesse he thought ) was i , when god , from slaverie did me call ; and now to shrunke infirmitie am brought , worse then judaick law , from christ to fall : who me select'd , to leave my nets , and when , he said , thou shal'st , a fisher be of men . how shall i answer make ? what shall i doe ? his sighs , thus sobd , for groanes , and melting eyes , were all his words : or what 's my kindred too ? so base neare sydon borne ? that my degrees by birth were nought , but fisher men and fooles , the scumme of nature , liv'd by warbling tooles . was i a chosen vessell , thus to shrinke , when erst in gethsemane , my sword i drew : and now beginnes , to flatter , lye , and winke , yea ; failes and falls , with words , and oathes untrue : i might have with , my fellow flyers fled , but i would follow , and forsake my head . love bade me venter , feare bade me stay back , faith forcelesse fled , a farre i followed on him ; poore fainting i , though forward now falls slack , i went to see , what doome , they gave upon him : where courting cajaphs fire ( o snaring sinne ! ) warming without , too cold i grew within . i might have fled , to hide me in some cave , but curious i , would swallow shame and feare : could i sustaine his crosse , his death and grave ? to suffer that , which nature could not beare : all helpfull he ! would he crave help unto it , nay , fond was i , to thinke that man could do it . alone would he ! o! all sufficient he ! straight undergoe , his fathers hote displeasure : both god and man , our lord behovd to be , so weighty was that wrath , laid up in treasure for sinfull man ; but he all-conquering he ! triumph'd o're hell , got us the victorie . my lord , but spoke , whom seek yee ? ( o strong power ! ) and backwards fell , the sergeants on the ground ; he knew , confess'd , it was their time , his houre , for so his love , to mankinde did abound : that as by man , all flesh , accursd , should dye , even so by man , all should redeemed bee . was i not witnes , to his word , and deed ? his miracles and mercies , workes of loue ; the dumbe did speake , the deaf did heare , the dead , hee raysd to lyfe ; the criples straight did moue ; the palseyes , paraliticks , withred hands , hee helpd , and heald ; the blynd their sight commands . was hee not christ , the lambe , the sonne of god! whom i confessd , even face to face afore ; my soules messias ! who bore that heavy loade of indignation ; sinners to restore : both sacrifice , and sacrificer plight ! a wondrous mercy , set before my sight . for which ; vile worme , how could my lips deny ? the lord of glore , my life , my love , my light ; vvas he not there ? and was not i hard by ? vvhen that his looke , gave me this sorrowing night : yet when my soules sharpe eyne , saw what was done , my carnall eyes , in floods of teares did runne . faith wrought repentance , grace laid hold on grace , my bitter streames , like brine , extreamly gush'd : i wrung my hands , and knock'd my breast apace , vvhilst sighes , sad sobs , from deep-fetchd groanings rushd : then joy appeard , my conscience was assurd , the fault was pardond , and my soule securd . thus peter shrunke , his soule was humbled low , ( not like to popes , who his succession claime ) he sorrowing fell , and made contrition show that he had faild : so did himself disclaime from first election , and from former grace , and causd remorse , give sad repentance place . then teares , o bitter teares ! relenting woes ! and airie vapours , from salt-raining eyes ; made windy sighes , and trembling groanes disclose his lip-lost fall , the cause of his unease . thus teares are blest , which godly sorrow brings , each drop doth serve thy soule , to heaven for wings . though teares distill , and trickle downe thy cheeks , so vanish quite , and seeme to thee as lost : their aire ascends , thy heart to god then speaks ! he harbours all , and is a gracious host : the font he loves , and that 's remorse for sinne , vvhich his grace works , before thou canst beginne . lord ! frame my vvill to thine , and forme my heart , to serve and feare thee , magnifie thy name ; in this obedience , thou mayst grace impart , for from thy favour , i must comfort claime ; grant me thine invvard peace , refresh my minde , with sparkes of love , let sighs thy mercy finde . all mortals are , by nature miserable , then mourning is the habit , vve should vveare ; who sinne deplores , his case is comfortable , yet none can shunne , prest natures sorrovving feare : flee vvhere thou vvilt , thou shalt not finde reliefe , though thou changst place , thou canst not change thy grief ▪ this life is but a font , of springing teares , weeping vvee come , into this vvorld , vvith cryes ; and vveeping vve go out , fraught full of feares , there 's nought but sorrovv , in our journey lyes : for vvhilst vvithin , this vaile of teares vve bide , we 're load vvith mourning , griefe is natures guide . jacob been ask'd , by pharo of his age , reply'd , that fevv , and evill , vvere the dayes of his abode , in fleshly pilgrimage : he gave this life , no better stile nor praise : then sure vve're strangers , vvandring here and there , on this vvorlds stage , each acting lesse or mair . nay , vve are pilgrimes here , tost to and fro , there 's no place permanent , on earth belovv : our dvvelling is above , then let us goe to th'heavenly canaan , vvhere all joyes flovv : jerusalem , jerusalems above , a glorious staunce , vvhere sits the king of love . it s not judeas citie , built with hands , the holy grave , and calvarie containes ; with moriah , where sal'mons temple stands , nor sions seat , where davids towre remaines , nor pilats hall , with farre moe relicks rare , this city is eternall , great , and faire . nor is it compass'd , with jehosophat , ●nd on the south , with strait gehinnons valley ; nor on the north , with ennons den halfe flat , nor wall'd about , lest arabs it assaillie : this citie is , impregnable , and more , it s fenc'd about , with everlasting power . ●deed like olivet , it overtops ●his squink hebraick citie ; and excells ●llearthly mansions , which destruction lops ●ith fatall ruine : o what sounding knells ? fall from this fabrick , angels singing musick ! to lure our soules , to take coelestiall physick . ●hen come stress'd thou , who loaden is and weary , ●nd here refresh , thy fatigating soule : ●ake haste , and come ; and now no longer tarry ! ●est others barre thee , from bethesdaes poole ; when grace would touch thy sprite , thy heart is troubled but be not slow , lest losse on losse be doubled . ●onsider lord ! these times wherein we live ! ●d harken to , thy chosen deare elect ; ●t israel joy , and thine enemies grieve , ●o time good god , their sacrifice neglect ; but heare , and help them , guard them round about , with heavenly hosts , and thine angelick rout . looke downe on thy stress'd sion , and her teares , and bottle up her woes , within the urne of thy remembrance : grievous grow her feares ! by wolves in lambskins , topsolturvie turne : most fearfull seeme , these whirlewindes of time : bred from the base , seditious dregs of slime . such wound her sides , but can not dimme her light , the blood of saints , is her espousall seed ; when darkest stormes , would theat to bring downe night , thy spouse triumphs , in christ her soveraigne head : no winde so high , nor wave so great , but grace , can calme sterne blasts , when thou seest time and place . when man is snard by sinne , and seemes as lost , then god drawes neare , and makes his sprite prepare the soule for grace : so when forlorne or crost , christs church appeares , that even her saints despaire : then comfort comes , the lord will not exile her , nor let the spight and craft , of men defile her . pure like the gold is she , and christall cleare , white as the snow , and sweeter than the hony ; thy virgine spouse , most neare to thee and deare ! is farre more precious , than ten worlds of money : the silver-fornace tryde , is not so fine , nor halfe so sweet , tasts rethimosean wine . lord ! looke upon her crosses , and relieve her troubled saints for thee , and for thy sonne : she springs through briers , and mongst sharpe thorns doth liv● like to the rose , in midst of thistles wonne : her bloudy foes confound , protect her saints , erect , maintaine their zeale ; lord heare their plaints . faire is thy sister , sweet thy spousall love , her sent is bundled myrrhe , fixt on her breasts : she 's thine cled with thy power , thine harmelesse dove ! for in the garden , of thy grace , she feasts : come clasp her in thine armes ! come gracious lord ! and shew thy virgin queene , misericord . red shines the blush of sions fragrant flowres , greene spring her boughs , like liban cedars tall ; swift flee her wings , to court her paramours , knowne to her friends , but never knowne to all : whose purple roabes are pure , and finer farre , then tyrians wore , ere they were sackt by warre . like the apple , in midst , of forrest trees , thy welbeloveds so , 'mongst sonnes of men : the fairest 'mongst women , with radiant eyes , would succour have , to save her from the den of darknesse black : lift up thy face and see ! the spices , and ripe fruit of her fig-tree . whose breasts are like two twinnes , 'mongst lillies fed , her rosie cheeks , more brighter than the sunne : one marke she beares , that in the soule is bred , another badge , lasts till our glasse be runne : the thirds a sparke , that mounts to heaven above , the light of saints , the love of endlesse love . her richest garment , truth and righteousnesse , and that 's broudred , with mercy , grace , and peace ; ●aithfull in all , and patient in distresse ; constant to stand ; unchangeable of pace : and yet her beauty , heavens no fairer fixe , than mens tradition , would the same ecclipse . she 's catholick now , not ty'd to a place , as jewrie land , where god was onely knowne ; christs church , points forth the universe ; for grace , came with th'evangel , peace to pagans showne : the gentiles then were call'd , as well as jews , for mercy came with jesus ; gospell news . and yet there many darknesse love , than light , for sinne craves silence , and umbragious places ; the cloud 's their covert , and their friend the night , the day their foe , their darling obscure faces : thus blinde inveigling vice , turnes darknesse darke , for jet-black sin , can dim their foggy warke . too many darknesse love , so sinne provides , that blinded eyes , must follow blinde tradition : blinde are they bred , but blinder far their guides , who maske poore ignorants , with superstition : whose church maintaines , false miracles and treason , blood , murther , incest , powder plots , and poyson . besides this church idolatrous , and drunk with indulgence and pardons , policies , at limbus forgd : absurd for gaine ; and sunk in purgatories , avarice , and lyes : there other orient churches , erre , and fall , from gospell truth ; they know it not at all . the aethiopian , abbasins , the moore , aegyptian gopties ; chelfanes , georgians , greeks , nostrans , syriacks , jacobines , what more ? grosse armenians , th'amaronite , that seeks talp-drawne ignorance : all of which do swerve , tradition is the mistresse , whom they serve . i could dive here , in their distract'd conceit , and blinde surmises , sowne these parts abroad : but i suspend ; yet here 's a dangerous state , to cast opinions , on the face of god : their patriarchs like themselves , do play the foole , that will not square religion , with christs rule . o! if i could with jeremie lament ! the worlds great errours , and my fallings too : and with grievd ninivie , in time repent ! lest with my slippings , justice me undo : thrice happy were i , in this resolution , ere death enhaunce my life , bring dissolution . yet soule despaire not , god is mercifull , long suffring , patient , full of kinde compassion : his love to man , is passing plentifull , whose grace and mercy , flow on our confession : for if one teare for sinne , fall from our eyes , he 's pleas'd to pardon our infirmities . how gracious then is god ? how rich i say ? is christs redemption , fraught with saving bloud : if we have faith in him , if we can pray ? and lift our eyes , fixt on the holy rude : and then to suffer , in our zeale those pangs , our saviour thold , in this our welfare hangs . my merit is thy mercy , that 's the end ! although good works , they are the way to heaven : yet not the cause , why i may there ascend , that in thy love remaines , makes mine oddes eaven : for if thou hadst not dyed ? what had i beene ? and if not risen ? what had my soule seene ? thou wilt not gracious god , break the bruisde reed , nor quench the smoaking flaxe ; for said thou hast , that if our sinnes , were dy'd in scarlet red ! thou'le make them white as snow , to let us taste of grace and gladnesse : 'cause the broken heart thou'le not reject ; contrition would convert . lord ! thou ordaind , that death no flesh should shunne , cause why ? it was , the doome and curse of sinne ; and so the punishment , of thy deare sonne , which for our sakes , thy judgements cast him in : that as the divell , prevailed by a tree , so by a tree , his power should vanquish'd be . then let the sight , of thy transgressions rude , draw drops of teares , from thine inunding eyes ; since they did draw , so many drops of bloud from thy redeemers wounds ; thy soule to ease : and looke what david said , in faith and feare , his sinnes were heavier , then his back could beare . then great was that sad burden jesus bore , in soule and body , to exstirpe this curse ; his fathers wrath ; our punishment therefore ; our endlesse doome ; eternall his secourse : his agonies , our happinesse implord , his bloody sweet , our detriments restord . as in a garden , first our sinne began , so in a garden , our redemption sprung : that in like place , where adam , the first man was by the serpents craft , exactly stung : so , so , in gethsemaine , the lord of light , triumph'd o're sinne , put satan to the flight . then christ is that pure glasse , wherein we spie our wants , our faults , or what amisse is done ; within , instruction , without , examples lye , here death proclaimd , and there salvation : the lists are set , then how can we come in , but by repentance , sorrowing for sin . how precious were these tears of magdalen ? who washt christs feet , with eye-repenting drops ; yea , with her haire , did dry these feet agen , and kiss'd them , with her lip-bepearled chops : last , did anoint them , with a costly oyle , for which the traitour judas , checkd such spoile . thrice sacred worke ! but more blest oyle and teares , spent in the presence , of her soules redeemer , to expiat sinne : whom now the dead endeares to be a saint ; for so did christ esteeme her : and for which love , its memorie should last , from age to age , till all ages be past . besides her owne salvation , she became , a dayly follower , to her lord and master ; yea , ministred things needfull ; fed zeales flame with heavenly food , whereof she was a taster : nay , to his death and grave , she never left him , and witnesse bore , how thence his godhead reft him . came not kinde mary ? weeping to this grave ? to looke for christ , but could not finde him there ; the angell spoke , and ask'd , whom would you have ? said she , to see my lord , is all my care , but he 's not here ! ( alas ! ) he 's stolne away ! and where he 's laid , i know not , nor what way . the winding-sheet she found , clos'd at both ends , and close by the tombe side , she sate her downe : she sought , she felt , she search'd , and still suspends , he was , and was not there : back to the towne she bends her face , yet staid , and cry'd , and wept , my lord is stolne , whom souldiers watch'd , and kept . the heavie stone roll'd back , which fourty men , could scarce advance ; yet where 's my loving lord ? i 'le runne and tell , let the apostles ken ! what villanies this night , the jews afford : yet gone , she soone turnd back , love masterd heart , for from the sepulchre , she would not part . nor did darke midnight fright her , nor the sight . of two bright angels , set at either end of his interrement ; nor their words afright her mourning zeale ; whose scope did deeper tend , to seeke the lord , who gave her light and grace , and till she found him , would not leave the place . at last christ , in , a humane shape appear'd , whom she mistooke , and for a gardner deemd : said he , why wepst thou ? whom seekst thou ? she feard , said , tell me , if , thou stole him , us redeemd : then jesus nam'd mary ; she turnes about , and cry'd rabboni , with a joyfull shout . this lessons us , that when we fast or pray , we should not faint , but hope our suite shall speed : he 'le come , and come in time , though he delay , our suite he 'le grant , though we mistake the deed : then mary-like , let faith , charge hope , and do it , faile not , be instant , grace shall bring thee to it . christ , from the worldly wise and great , kept back these mysteries , which silly ones did see : and why ? his will , did this poore woman take , to witnesse that he rose , and rose on hie : that by his resurrection , we might rise , to cut the clouds , and rent the azure skies . as mines of gold and silver , still are found on barren hills , and scurrile fruitlesse parts : so faith , so feare , so zeale , religion sound ! are chiefly plac'd , and fixt , in pooremens hearts : did not christs wisedome , this foresee , and choosd the scummes of nature , whom the world refusd . lord ! grant with magdalen , i spend my teares ! with sighing sadnesse , to implore thy pittie ; that when my conscience , shall be void of feares , i then may know , thou hast destroy'd my dittie : speake peace , i pray thee , to this soule of mine , since what i have , is all , and onely thine . as fire reserves , two properties well mixt , the one to warme , the other light to shoe : so mercy hath two branches , better fixt , love to give peace , and pardon to forgoe : for pittie rules the helme , and mans distresse craves calme , in midst , of stormie wickednesse . like so , are troubles , th'whetstone that doth square stress'd hearts with prayer ; humble them most low : why ? cause adversities , they still prepare the soule with patience , to sustaine the blow : all crosses to the just , their well intend , the cause being christs ▪ their suffrings in him end . thou joy of joyes , sweeter farre than sweetnesse , thy mercy is that balme , which heales my sores : thou peace , and pittie , oynt my wounds with wetnesse , no drouth of sinne , can chink , my weeping gores : why ? cause each sinne , begets a source of teares , when sinne evapourats , then grace appeares . then pardon , fraught with pittie , stops the font , lest sorrow melt the soule , in anxious sadnesse : deep sobs , and windy sighes , above they mount ! whence they returne , surcharged with godly gladnesse : no finne so sterne , but mercy can suppresse it , if with repenting grief , we but confesse it . lord save me from presumptuous sinnes , and save my soule from sinnes desert ; mercy is thine ! all my transgressions , kinde remission crave , they lye before thee ( though the fault is mine ) begging for pardon , pardon they implore , and in my frailnesse , guiltinesse deplore . a wounded conscience , who can beare that load ? o racking sting ! that galles the quivring soule : all sweet chastisements , of thy gentle rod , are cleansers , for , to purge our errours foule : but this mad grief , contracts a gnawing worme , tempestuous whirlewindes , of an endlesse storme what quick evasion ? shall my flight contrive ? to hide me from thy face , what way ? or where ? if in the depths i drench , lo ! thou canst dive : if to the utmost coasts ? lo ! thou art there ! what umbrage , cell , or cave , the world about , can menascond , but thou wilt finde me out . above , else deep beneath , or here below , thy presence is : then whither shall i flee ? there is no point , but that point thou dost know , though smaller , than , the smallest haire can bee : no rocks , nor hills , nor darknesse can me night , nor blacknesse vaile , from thy all-seeing sight . then in a word , there 's no refuge for me , but flye to thee , whose sight i can not shunne : to beg for peace , and grace to mortifie my sinfull lusts ; before my glasse be runne : lord ! let mine eyes distill , like melting sleet ! or marie-like , who washd with teares thy feet . it is the minde , and not the masse thou seeks , my sprit is thine , and longs to be refinde : by it thou knowst , my secreet wayes and creeks , whether i be , to good , or ill inclinde : my soule 's the ruther , of my journey here , be thou my pilot , safely loofe , and steere . conduct me straight , to thy coelestiall port , that in the sabboth , of eternall rest , my soule may reigne : and with the angels court thy face , with joyes , that cannot be exprest : where all content , in fulnesse of rich pleasures , shall them attend , in overjoying measures . who here within , this domicile of dust ? and boggy baggage , of a stinking lump ? would stay to eat , the excrements of lust , and feed on filthinesse , that rotten stump : nay , none but abjects ; holy ones rejoyce , to be dissolvd , make happynesse their choice . but some heart-sunke , in worldly greed and cares , would build their paradise , in this base life : and by extreames , involve them selves in snares , hating the truth , in falshood spend their strife : and what envy , can not accomplish ? they will make extortion , all their hatred swey . can thou forgivenesse crave , for thy misdeeds ? and will not first , forgive anothers wrongs : how can thou pray , or thinke thy prayer speeds ? when in thy heart , thou malice keeps ; and long : to be revengde : this is no christian life , to pray and praise , when sunke in spite and strife . away with envy , malice , pride and hate , let not the sunne go downe , upon thy wrath : live to the lord , and live in holy state , love one another , there 's the marke of faith ! live , and live holy , whom thou serves regard ! he 'le come , and come in haste , with thy reward . then be not spider-like , that doth exhaust it selfe , in workes , of little use , and time : nor like the indians rude , absurd , devast , that will give gold , for glasse , rich gemmes for slime : and precious stones , for toyes , and trifling things , which strangers bring ; knives , whistles , beeds , brasse rings all smell of greed , though not of perfect wit , then hang not downe thy head , for lack of trash : let craesus be , thy lydian mappe ! he 'le fit thy greedy humours , with a falling dash : all which are shades , of floating vanities , mans onely constant , in unconstancies . shall rich saturnia , with her cramming gold ? deceive my heart , and move my minde to swell : or with false lookes , vaine hopes to me unfold ? to snare my thoughts , which vertue may expell : a figge for worldly baits ; a tush for greed ! for being poore , i me rich in having need . and why ? 'cause povertie , that is so light , as being weigh'd , in ballance with the winde , doth hang aloft : then can not seeme no weight ! nor dare to sit , as sad , on my free minde : say , if it should , it were some fainting thought would me deject ; for povertie is nought . then all my riches , is content i see , a stock more sure , than wealth can worldlings lend : poore was i borne , and as poore must i die , unlesse good luck , a chest , to death extend : get i a sheet , to wrappe up my dead bones , i 'me richer far than gold , or precious stones . seven foot of ground , and three foot deep i crave , the passing bell , to sound mine obsequie : gold , lands , and rents , the living world i leave , else if i smart , by streames , by flouds , or sea : then shall some fishes belly , be my grave , no winding sheet , my corps shall need to have . but stay ! what passion , thus diverts my minde ? dust shall to dust , and earth to earth returne ; if i can here , true peace of conscience finde , what losse ? what trash ? what crosse ? can make me mourne : for when laid low , and having lost this frame , my soule shall mount to heaven , from whence it came . the soule it is , of heavenly substance fram'd , breathd in at mans nostrils , by his maker ; a sprit invisible , gods image nam'd , with whom of essence , infinite partaker : will , mem'rie , knowledge , faculties divine , are my soules socialls , reasondo confyne . will , is to rule , and knowledge to conceave , and memorie , a locall power assumes ; knowledge , as chief , makes understanding crave a league with love , whose worke true blesse resumes : lo ! there 's the fruit , of this coelestiall mould ! which never here shall rot , nor hence grow old . then teach me , lord ! to count my slyding dayes , that i to wisedome , may my heart apply : so shall thy statutes , guyde my slipprie wayes , and circumspection , all my actions try : who knew his date of life ? and might attaine it ? would learne to live well , else he would disdaine it . we 're apt to note , the lives of other men , but not our owne ; selfe-love , our sense divides ; like two ships , under saile , and one course , ken ? both sailers think , each other swifter glides than their owne ship : so we can check and show the lives of others , and our owne misknow : our haires growne gray , our desires then grow greene , and after earthly things , we hunt amaine ; we love this world so well , as oft it s seene ! that we are dead with grief , ere death hath slaine us with destruction : age would faine be young , to nurse the serpent , that his soule hath stung . man lives like him , who fell into a pit , yet caught a grippe , by a branch'd tree , and hung above his head , a hony combe did sit , whence his deep appetite , delight had wrung : below two gnawing wormes , razing its roote , the treefals downe , and greed devourd the fruit . the pit our grave , the tree , this mortall life , this hony combe , vaine pleasures of the world ; two gnawing wormes , the speedy thiftu'ous strife , of night and day , wherein our dayes are hurld : timeclouds our light , the glasse is runne , we fall , downe to the dust , where death triumphs o're all . then darknesse covers man , he mouldring rots , earth gluts him in her wombe , away he goes ! his better part , resumes one , of two lots , no shade , nor sepulchre , can it enclose : it either mounts above , or falls beneath , there is no midst , can stop , or stay its path . each course is violent , faith conquers heaven , by force and wrestling , in the way of light ; vvhich strait is , and few enter : most are driven downe to the gulfe , of ever-sorrowing night : that way is broad , where numbers , numberlesse , fall in earths cell , plungd in cursd wofullnesse . such as the life's , so frequently the death , the divels deceit , prolongs us in delay : then wouldst thou flee that pestilence ? set faith against temptation : runne the happy way that leads to life : make thy confession cleare ! and beg for peace , then mercy will draw neare . yet ah ! how fraile am i ? how weak ? how wretchd ? that even my conscience , trembles at my cace : alas ! poore sleeping soule ! how art thou stretchd ? in drousie dulnesse , void of good , and grace : pluck up thy selfe , condole , confesse , convert , and strive to stand , although thy steps divert . the compasse stands not , solide to the pole , though with the loadstone , any point is touchd ; but hath some variation , we controle , to the east or west , as hourely is avouchd : so none of our best deeds , though touchd with grace , points god amaine , deflection marres our pace . which made saint paul , ingenuously confesse , that by himselfe , he nothing knew , nor could be thereby justify'd ; 'cause his digresse was judg'd by god ; the loadstone true that would point forth each point ; and yet forget , forgive , the least , the maine , the guilt , for which we grieve . the woman for adultrie , been accusde , was brought to be adjudgd before our lord : their thoughts he saw , and what deceit they usde ; they fled , she stood , and found misericord : woman ( said he ) thine adversars are gone , i le not condemne thee , mercy is my throne . how good and gracious , was the light of grace , that purgd , and pardond , this woman unrequested : she 's gone , and freed , the law could take no place , no roome for moses , when his master feasted : for why ? from double death , he set her free , the judge was pleader , he discuss'd the pleye . alas ! when i recall , preteriat times , what losse finde i , in my lost dayes and deeds : for morall slips , a world of weightier crimes , and to condemne me , justice , judgement pleads : yet stay sad soule , conceive , confesse , condole , with me my sinnes , my frailties i le controule . what frivole fancies , flow from my flowne minde ? which often blinde my judgement ; and divert my better aimes ; whilst reason can not finde the cause of such delusions ; for i smart in their velocitie ; abusing will , they thrall combustion , to assist their ill . what foolish prancks , in gesture , deed , or word ? what fond conceits , in flash-flowne merryments ? what scoffing squibs , which taunting mocks afford ? what idle straines , in vaine spent complements ? have i not done ; and in such actions quick , to foole my fellows , with a jeering trick . this thought , that surmise , this flash , that reglance , of suddaine , motions , else of flowne conceats : more voluble they were , than wide-wingd chance ! which tops all things , all where , and at all dates : there 's nought more swift than fancie , nought more fond , more light than winde , which flees , and is not found . then , lord , ingraft in me , a constant heart , sound , grave , and solid , holy , wise , and just : prudent in much , and provident in part , that all , my all , may in thy mercies trust : rule thou the ruther of my foggy minde , lest in dark mists i wander , and turne blinde . bring me unto my selfe , from outward things , and from my selfe , even to thy selfe , bring me ; that i in chast will , and pure desirings , may be like thee , as i 'me in nature : see ? lord set me wholly , ●on fire with thy love , that my lights , and delights , in thee may move . this worlds a mappe , of transitorie toyes ! which to expostulate , were labour lost ; a shaddow mask'd , with hypocritick joyes , fals in the face , and hollow in the cost : and what 's our love , or life ? when dead , ere rotten ? our short stay here , is presently forgotten . man like to vapour melts , wealth as the winde , doth flee away ; and honour like fond dreames , dissolves to nought ; so parentage we finde unnaturall oft : yea , children by extreames , rebellious grow : so mighty men grow meane , and meane men great ; this change is daily seene . would god mens sonnes , could learne how storks they do ! who , when their old growne weake , diseasde , distrest , their young ones beare them , on their backs ; and lo ! they flee with them all where , from nest , to nest ; with care they keep them , bring them what they need , though they them selves , have their owne young to feed . it s strange aetheriall love , should passe humane ! for our young brood , would have their parents die ; that they might get their goods , and thereby gaine , if poore , so want , they will them straight denie : nay , slight them , scorne them , raile on their distresse , thus they decline , and here their wretchednesse . ( lovelesse age ! you might this fault amend ! and pittie nature , gave you life to live ; be not like vipers , for to make an end of these , who did , your blood and beeing give ; if not the turtle , play the eagles part , since parents are , your pelicanes in heart . all thinges runne contrare , in a head-strong change , the world growes grim , mens hearts grow false and double ; twixt sonne and father , this is nowayes strange , to see each one , forsake anothers trouble : nay , friends , familiars , blood , kinred , mother , live most in strife , no love 'twixt one another . so elements are changd , in part from nature , but above all , the earth growes bare and old ; the moones prest influence , failes in some creature , short falls her force : the sunne growes tyrde and cold , and seasons frozen ; the airie clouds convert in boistrous windes : most climes ! like tributes part . most grounds grow barren , and their fruits are blasted , and bestiall perish , by depressing stormes : the aire 's , intemperate , and the fields ly wasted with nipping frosts , and canker spoiling wormes : nay , mens conditions change , and christian love growes worse then barbarous , we hourely prove . mercy , good lord ! grant mercy , for thy name is mercy , mercy , lord of kinde compunction : father of pittie , compassion we claime , lover of love , thou life of loves conjunction : come patient syre ! o thou long suffring god! and slow to anger ; come ! spare thy threatning rod . looke downe on christendome , this westerne world , whose lands , ( with fatall sword ) are drunk with blood where kings and kingdomes , in combustions hurld ! turne spectacles of scorne , to pagans rude : there is no nation , within christian bounds , that suffers not disasters , threats , or wounds . the infidell beholds , and swearing sayes , that our religion , is a bare profession : for christs dishonourd , in our ambitious wayes , no faith we show , farre lesse of truth confession : pryde , puft with malice , is our christian marke , deceit , despight , our daylie divelish wark . here wounds , there bloud , here death , and there disasters , here mothers mourning , for their slaughterd sonnes : there widdows weeping , servants for their masters : here helplesse orphanes , bursting forth starv'd groanes : there sisters for their brothers , sorrowing sore , last fatall framelings , one another gore . this universall scourge , is grievous great , for kinred , nor alliance , nought can swage : faith , for performance , breeds but greater hate : deep words and seales , turne reason ragg'd in rage , kinde honesty is fled , true love exyld , and conscience with deceitfulnesse defyld . looke on this halfe europian angry face ! and thou shalst see , the mother of mischiefe ! point forth at rome , that hollow hellish place , eye but her prelats , hatchers of our grief ! and thou shalft finde , that antichristian whoore ! would nought but millions , for one life devoure . she hunts her hounds abroad , and they obey , some worke , some runne , some plot , some poyson nobles ; some treason hatch , some murder ! what they say , is fac'd with sophistrie ; perjurie doubles their mentall muttrings : the jesuites their trumpet ! must sound the cruelties , of that babell strumpet . at home , we have at home ! at home , alace ! a world of woes , and rogueries of like kinde : i could , i would , i should , bewray this cace ! i dare , but dare not , signifie my minde : that faction is so strong , and i so weake , that thrice the prison , they my lodging make . they bragge like butchers , of their beastly deeds , and laugh at cruelty , as at a play ? their hornes they push , and policie them leads , nought but mischief , their head-strong course can stay : and glutting gape , to have old rotten rome erect'd our mistresse , else them selves consume . what kinred can they claime , to tybers banks , ( the river shallow , and in summer dry ) we have gods word , and they posternall blanks , the light here shines , with them doth darknesse lye : or shall the truth , in foppish relicks rest , that were to britaine , an egyptian pest . but stay , o stay ! long have i liv'd , and liv'd to see their blindnesse , in dejections fall ; i know their wayes , and at their lives have griev'd , they pierce our wills , and we their projects thrall : is any under sunne , so well acquainted , vvith them , as i , whose body they tormented . they wish that malaga had burnt me quick , as doom'd i was so , by spaines inquisition : whose tortures ( ah ! ) fast to my bones doestick , and vexe mesore , with pangs of requisition : great god avenge't , confound them ; and restore me to my health ; for i le debord no more . lord , give me grace , of all things to praise thee , who never leaves thine owne , left in distresse : thou first discoverd , then deliver'd me , a worke of love , beyond my hopefulnesse , i sought , thou wrought , then did enlarge my life , free from destruction , last , from papall strife . now to observe my method , i le returne to square construction , with deploring saints : then here 's my rule , i le both rejoyce and mourne , for teares bring joy , when mercy crownes complaints : the just man sinnes , seven times a day ; and i full seventy seven times , may each houre descry . oh! if mine eyes ! like arathusean springs , ( fled greece to syracuse ) could yeeld three fonts : one to bewaile originall sinne , stings the life of nature ; the other ( ah ! ) amounts to actuall trespasse ; the last , and worst comes in , to consuetude , a deadly dangerous sinne . yet as the malefactour , when set free from death and pardond ; his heart is overjoyed ; or as the prisner , set at libertie , which long before , he never had enjoyed : so man , when freed from sinne , and satans clawes , his soule triumphs , and loves religious lawes . a ●hipwrackt man , cast on some planke to seeke , the safe set land ; which got , how glad is he ? so shipbroke sinners , in some stormie creek , of sinfull seas , and sterne iniquitie : beene free to coast the shoare of grace , and landed , more greater joy , than theirs , nev'r soule commanded ▪ a wandring sonne , long forraniz'd abroad , in parents hopes , left desolate , or slaine : yet when returnd , and shaken off the load of strangers rites ; how they rejoyce amaine ? so saints , so heavens , so angels joy , when changd , one sinner turnes , who long from god hath rangd ! these teares at babell spent , on tigris banks , where euphrates salutes , that stately station : sowre-set hebraick plaints , powr'd forth by ranks , of mourning captives , banishd from their nation , and sions face : o sad judaick songs ! wailing for sinne , and sterne chaldean wrongs . none of their teares were lost , they pierc'd the heavens , whence kinde compassion , free deliv'rance sprung , god from his deoperculate cherubins ! ●mbracd these feares , his chosen flock had stung : then mordecais sackcloth , queene esthers woes , wrought hamans death , made israel to rejoise . thus teares , and pale repentance , brought reliefe , though once exyld , see now , they 're back-reclaimd : the least construction , bred from godly griefe , begets like mercy , mercy stands proclaimd : at heavens court gate : for christ the trumpet sounds ! and bids all sinners come , he 'le heale their wounds . vvho pleads for peace , shall mercie finde with god , the oyle of grace , shall oyle their stinking gores ; all fatigating soules , griev'd with the load of sinne , may come , whose case remorse deplores : for sanctify'd crosses , all just mens troubles , are not prest sorrows ; mercy ! comfort doubles . i never finde affliction , fall on me , vvithout desert ; for god is true and just : nor shall it come , and without profit be , for god is good , as mercifull i trust : then welcome all afflictions sent from god , he whom he loves , he chastens with his rod . vvho loves his childe , administers correction , and keeps him under awe , cause of complainers ; yet notwithholds , kinde natures best affection , but curbes his will , to rectifie his manners : much more gods love abounds , cause we are fraile , and playes the jayler , then becomes our baile . he lets us fall , that he may raise us up , and though we sinke , we can not headlong drowne , by gentle stripes , he represents the cup vvhich christ drunk of ; our patience for to crowne : as peter sunke , then shrunke , was twice recall'd , so if we sinke , or slyde , we are not thralld . the love of god is free , his mercy gracious , there 's no constraint , binds god , to pittie man ; but of free will , would make our soules solacious , to glorifie his goodnesse ; if we can but apprehend by faith , what he hath done . for us , through christ , his onely righteous sonne . man pondring on his momentany dayes , may well conceive , the brevitie of time : from which extract , he should contract the praise of him , who hastes , to short the sense of slime : and if it were not , for his owne elect , he would prolong the day , and speed neglect . what is this age of ours ? much like a span ; yea ; like the water buble , shent , as swelld ; even as the glyding shade , so fadeth man , or like the morning grasse , soone sprung , soone quelld : nay , like the flowre which falls , then rots ere noone , so melt our dayes , and so our dayes are done . and yet what are our dayes , the longest liver ? as one man once , i saw , seven score yeares old : nay , diverse six score , health was such a giver of lengthning time , ere they returnd to mould : and yet a dreame , whose larger halfe of life , was spent in sleep , the rest in toile and strife . oh! if ambitious men ! their ends were showne ! that like the froth , do beat on rocks of death : that shadow short , from a fled substance flowne , much like a dreame , so vanisheth their breath : then would their deeds , forbeare to tyranize , the just might live , and offer sacrifice . but ( ah ! ) their thundring spight ! liket'a storme thuds ! and boasting men , would thereby god upbraid ; the light they scorne , and in infernall clouds , would smother vertue , with a sanguine spade ; is not this christian world , with bloud o'rewhelmde ? their swords with strife , their heads with hatred helmde . see! godlesse tyrants , tyrannizing still , and scourging saints , themselves they scourge with shame : like nimrod they , gainst heaven will have their will ! though justice , in sad judgements plague the same : at last , behold ! where they themselves sojourne , their threatning swords , back in their bosome turne . when dionisus for tyranny had fled , he kept a schoole , in calabria , eight yeares : at montecilion , opposite indeed to sicilie ; which he at last endeares : a king to turnea schoolemaster , was strange ! but back to turne a king , a rarer change . in this our age , what kings have beene dis-thrond , detect'd , cast downe , last banish'd from their bounds : i could recite , and where th'injust were crownd , and princes headlong , hurled from their grounds : pryde fosterd spight , with them the ulcer brecks , which gored the harmelesse , broke ambitious necks . would god mens choler , could with patience lurke ! to blunt the edge of anger , and to curbe with job their passion ; let forbearance worke the stress'd athenian suffring : not disturbe times meek-fac'd calmenesse , prosperous in peace . with which no soile , more blest was , once than greece . have i , said athens , beene the mother nurse ! of lib'rall airts , and science , natures light ; and now my carcase , beares the vulgar curse , of spartaes scorne ; and lacedemon spight : shall malice tread on vertue ? shall disgrace ? of neighbours hate , on my gold tresses trace . though thirty one invaders on me prey , each one triumphing , in anothers ill : yet flexe i not , though forc'd for to obey , no pride shall presse my patience ; nor good will , gaine me to flatter : nor puft tyrants shall bruise me in pieces , though i suffer thrall . yet was her virgine body , made a whoore to ev'ry proud insulter ; and her fame a strumpets voice : whom mars did once defloure , and turning harlot , robd her vestall name : the victors glutting , on her vanquishd spoyles , made griefe guide sorrow ; fortune fixt her foyles . in this digression , take a morall note , from slaughterd athens , now a village left ; that all beginnings , ( not their endings ) quote , have floorishd faces , from their spring-tyde reft : their medium is not long , the morne is all , and then their end , in lumps of fragments fall . what once was ilium ? tyrus now calld sur ? and ninivie , whose ruines are ruind : seven ported thebes , rich in silks and furre , and carthage , africks glory , now declind : nay , save of three , some monuments are showne , the other two , their seats , are hardly knowne . so antioch , whence sprung the christian name , and sions dame , judeas sacred citie : yea , alexandria , famous in her fame , with babylon , the remaindure of pittie : though not like jericho , a lumpe of stones , they 're but rent relicks , of their former ones . a wondrous thing of nature , i observe , when xerxes cross'd , the hellespontick sea : in greatest grandure , then begunne to swerve from princely courage , staid dexteritie : where when the pontick waves , with troups were cled , of numbers , numberlesse , and he the head . then brust he forth in teares , and wept amaine , ( gazing on thousands , which his puissance brought ) and said , this sight , and all this glorious traine ! within an hundred yeares , shall come to nought : i weep ( said he ) 'cause nothing here can stay , but like full streames , they slide , and steale away . my horse , my chariots , engynes , men of warre , and souldiers strong , shall all dissolve in dust ; my spight 'gainst greice , and their imperious jarre , my greed of honour , their revenge injust , which sardis bore : shall eftsoone be as they , had never beene , so mortall things decay . thus mournd this pagan king , whose rule may learne most moderne tymes , to waile like consequence : for in which mappe , true judgement may discerne , that ancient dayes , had full experience of natures frailtie , changings , mortals being , whose restlesse course , was sight-lost shadows flying . so day and night , on two extreames depend , either to lengthen , or to shorten prest : the restlesse tides , like alterations spend , by cynthias waxing , waining is exprest : the seasons runne , foure times the yeare about , and are renewd ay , as their times go out . no state doth solide stand ; man most mutable ! in fortune , or himselfe , each leaving other : he carelesse fled from meanes : if disputable ? his meanes are fled from him , to court another : what 's mine to day , to morrow may be thine , and what 's thine now , next day , it may be mine . nor is their health in beauty , nor in strength , of body soundnesse : subject to disease , is ev'ry creature ; young and old at length , shall feele infirmities ; natures worst unease , graft in corruption : none can sicknesse shunne , but he must suffer , ere his glasse be runne . such sowre flagelloes , are the rods of nature , to whippe the childe of lust , with sound correction : cause why ? they 're moulds , where grace renews each creature , and makes chastisements , signifie affection : nay , they 're preparatives , against sterne death , beene fenc'd with patience , flankd about with faith . all which denote , men should not fixe their hearts , on transitorie things , or trash below : all under sunne , in whole , in rest , or parts , are emblemes of inconstancie i know : man , beast , and tree , wealth , honour , health , and fame , are but crost changelings , of this changing frame . what 's heere ( beholde ! ) but toyle , and worldlie losses ? sinne , shame , and sorrow , trouble , griefe , and scorne , spight , strife , and malice , ignorance , and crosses , adversities sterne face ; friendship forlorne : pryde flankd with povertie , tyrants infliction , of gall'd oppression , to adde distresse affliction . such passive moods , are frequent growne , that now old crazd calamitie , begins to quiver : both rich and poore , live timerous , and how ? the one to keep what 's got : the others feaver , burnes for to get , the first , fears losse , and trembles , the seconds patience , with content dissembles . in citie , court , and countrey , here 's their fall , deceit , deceives them , with deceitfull stings ; but most in royall mansions ! there 's the gall ! where sophistrie , speaks two contrary things : and neither thinks to do : here flattrie stands , to blinde the truth , there ambodextrate hands . then blest are they ! who live at home in rest , and neither follow court , nor courtly toyes : that life is sweet , and of all lives the best , for homely houlds , are chargd with privat joyes : most courtiers mouthes , seeme kind , with hearts as hollow as derne sybillas hall , which few can follow . to day they smile , and promise what you would , and fill stress'd suppliants , with inunding hopes : to morrow as unkinde , and frozen cold , and tramp in dust , their suiters sad-sought scopes : unlesse their palmes , you oynt , with sov'raigne ore , your suite is lost , and you left to deplore . the very dunse , that yesterday was base , when having got an office , looks as hie as skie-set clouds , then will cast downe his face , and squinke acquaintance , to have courtesie : this ruffian , who did homage thee before , now thou must beck to him and him implore . tell courtiers of repentance , they will mock ! and turne their teares in taunts , and scoffing jests ; he who feares god , they hold him as a block , its vice and foolerie , their conceit digests : they never dreame of judgement , nor of death , but spend in complements , their flattering breath . let none mistake , nor misconstruct my minde , i meane of courts , in generall all where ; there 's good and bad , in any hollow kinde , both men and beasts , in this may claime their share : a savage , i have found , as kinde in part , as best thought christians , save the noble heart . all i desire , and what my soule can wish ! is that the truth may stand , and vertue flourish ; lo ! there 's the daintie , of an holy dish ! to feed poore soules , and humble ones to nourish : and for this cause , each one should pray with other , gods word may prosper , and his church our mother . lord spread the mantle , of thy mercy round about the borders , of her glorious shrine ; enlarge her power ; let earths remotest bound , stand for the limits , of her light divine : that thou who on bright cherubins doth ride , may guide , and guard , the beauty of thy bride . i 'le dive no more in sinne , and crooked wayes of rotten nature , which corruption brings : nor from the worlds example , draw these strayes of th'head-strong multitude ; confusion stings : i le lay about the ruther of my minde , to keep a safer loofe , and thirle the winde . what rapt coelestiall , forceth my desire ? to be dissolv'd ; my soule may mount aboue , to see these joyes , that blesse , that glorious hyre ? which saints enjoy ; lifes ever-springing love ! my hope resumes , i might as happy rest , in pleasures there , as they are happy blest . now i returne ( good god turne thou to me ) as travellers , who have been long abroad ; are forc'd by love , their soile and friends to see , no rest , till then , their hearts , the way have trode : so i 'me estrangd , my countrie is above , heaven is the place , thou lord , my light , my love . great is the glory , of thy glorious face ! enstall'd with angels ; saints , and martyres gone : set fore the throne , with legions of each race , singing applauses , to that blessed one , the lambe of love ; our advocate , thy sonne , who by his death , wrought our salvation . fixe fast my thoughts , to the tree of thy crosse , draw all the forces of my soule to thee : lift up my heart , let me renounce the drosse , and dregs of ill ; let me aspire on hie ! and walke 'twixt feare and love , in all my deeds , as thou 'twixt justice , and mercy proceeds . thy vertues are for us , sufficient great , like as the sunne it shines , the world all where ; yet ev'ry man , enjoyeth so much heat , , as if it shinde to him , in proper share : so are thy graces , infinite , and we enjoy the fruits of their felicitie . but what ? our lives are short , so are our dayes ! except in troubles ! miseries , alace ! our continuance certaine , in uncertaine wayes , no time of death is knowne , to us nor place : gods will is so , to have us still prepard , and set on watch , lest that our steps be snard . each minutes life , steps forward to sterne death , and ev'ry act , robs some part of our life ; like him who sailes in ships , and action hath in toylesome paines , yet forward flees his strife : we can not twice returne in natures state , 'cause time runs post , and can make no retreat . my sunne of life , hath his meridian past , and plungd i am , in th'after-noone of age ; the night of nature , fastens on me fast ! and death waits closse , to pull me from this stage : but lord , thou wilt not , leave my soule in grave , let ly the corps , they 'le once conjunction have . now having sung , of deep remorse , and teares , lord ! save me from these weeping teares of hell ; which grief declares , and ever-gnashing feares ! for losse of joy ; and sense of horrours fell : who would not here , a few spent teares disclose , shall there be waile , in floods of bitter woes . as sea-bred fishes , never saltnesse wed , but still their bodies , stay both sweet and fresh : so grant my soule , that 's with corruption cled , may live as pure , not medling with the flesh : but sinne begins first , in the sillie soule , and ends into the body , base and soule . what shall i say ? when mans rot in disease , and ulserd sore , the phisitian draws neare , to give him pills and potions , worke his ease , and lets him blood , he may his health endure : much more christs bloud , can purge and cleanse the soule , of all uncleannesse , pardon what is foule . then to great jove , the mighty king of kings , i le prostrate fall , on my low bended knees ; to beg for mercy , mercy comfort brings , and joy of sprit , works peace from gushing eyes : so lord of lords ! sweet christ , what i would have ? is knowne , and showne , i call , i cry , i crave . now by these words , whom seek you , and confession , by thy breath , made the sergeants backward fall ; by that care rouzd thine , slumbring in digression , by thy pangs in gethsemane , one , and all : by that power and patience , fore anne exprest , by that prophecie , of cajaphas the priest . by that deep agony , of bloud and sweat , by these sore scourgings , spittings on thy face , by these rough nailes , piercd thy hands and feet , by all these mockings , done thee for disgrace : by that sharpe speare , which smote thy tender heart , by that viniger thou drunk , and gall of smart . by that crowne of thornes , thrust on thy bare head , by these blood sprinklings , downe thy face that fell : by that heavy crosse , on thy shoulders spread , by thy descending downe , in earths dark cell ; by that great power , of thy great resurrection , by thine ascension : o profound election ! by thy five bleeding wounds , i thee implore , and by the vertue , of thy death and passion ; by that purple roabe , forc'd in scorne thou wore , by all these taunts , these ruffians spent for fashion : nay , by that superscription , wrote for news , jesus of nazareth , king of the jews . by thy nativitie , and incarnation , yea , by these words , mother behold thy sonne , and sonne , behold there , thy consolation ! go live , and live in peace , live both as one : nay , by this moode , for heavie was thy load . why thus forsakst thou me , my god my god : by thy baptisme , fasting , humiliation , by all thy miracles , and wonders done : by these teares thou shed , and transfiguration on tabor seene : as thou art christ , gods sonne : save , shield , and shelter , my designes , my wayes , for my souls health , and thine eternall praise . nay , by , and for , and from , thy selfe i beg , for pittie , grace , and pardon , free remission of all my sinnes : o cleanse me the least dreg , that lurkes within my temple ; thy possession : let all be cleane , lo ! there 's the totall summe ! my soule implores , come now , lord jesus come . great king of ages ! monarch , of all times ! thou first , and last , is , was , and ever blest ! redeemer , unredeemd ! purger of crymes ! thou light , of lights , thou mans sole-soveraigne rest : encrease , in me thy sprit , infuse thy grace ! confirme my heart , show forth thy loving face . sweeter than hony ! or the hony combe ! life , light , and love , all goodnesse , peace , and grace ! sonne of mercy ! that in blest maries wombe incarnate was ; left heaven thy mansion place ; where now thou art , and art all where ; come see ! my heart , my help , my health , depend on thee . in thee i rest , lord ! sanctifie my hope , in thee i trust , lord ! fortifie my faith ; in thee i grow , lord ! fructifie my scope , in thee i walk , lord ! rectifie my path : in thee i stay , in thee i live , and die : in thee i move , in thee above i flie . lord ! grant thy grace may make these teares so blest ! ( and blesse them all , shall them peruse for blis ) that godly griefe , may in their blessings rest , remorsefull soules , whose teares implore for this : lord ! pittie me , lord ! pardon my transgression , lord ! cleanse my heart ; lord blesse thou this confession finis . notes, typically marginal, from the original text notes for div a05590e-1030 applic● on , an● vocati● ●mble 〈◊〉 the creators gre● love towards 〈◊〉 his creatures . ●rists 〈◊〉 love . love co quers h● ven . 〈◊〉 con●ions . distin●ion twixt ●orldly ●d godly ●ares . the repugnanc● of ill and good . ●ntrary 〈◊〉 . thewo is a map of evils . ●hrists ●res over ●rusalem . we sh● not des● but ho● for me● impene● trable counsel the ●orks of ●ation . 〈◊〉 of man● . ●ds ●orks ●evv his ●odhead . ●ns in●mities . mans beauty , summers blossome . ●elf-love ●ules the ●orld . sinne , and the causes of sin . mans life awarfare ▪ deceitful greed . jonah dis●ered . ●ul con●ed . gods omnipotency . repugnant comparisons . the ●eaknesse , ●nd ●hanges of ●ur nature . an objection between man and beast . the pang of hell . prayer and meditation , two heavenly exercises . the effects of prayer . christs wounds our healt● the instabilitie 〈◊〉 man . wicked men delite to make the simple sinne . moments pleasures , eternall paine . will overcomes reason . sighes an● teares are holy sacri fi●es . the godly ●ometime all , and ●e recalld . joshua's gratefuln● to racha● jesus at jericho saved zacheus . ●acelesse ●quence ●rd obdu●nce . worldly wisedome ●nd pride 〈◊〉 . saikles er●vie retor● reply . wormes are sepulchrall mates . man headlong falls . the lake marona● fathers jordan . godly teares ' saving grace ▪ ●obs pati●ce and ●nstancy . love the lord for his loves sake . gods lo● our life . the bre●itie of life corruption corrupteth all things . the povver an● varieties 〈◊〉 corruptio● the vicissitude of fortune . noah first set vines and first was drunk with it . lots drunkennesse begot incest . the shame full effects of drunkennesse . beasts and philosophers condemne excesse . no perfection in humane knowledge great defects in greatest saints . daniels dainties , poore mens plen●es . ●ges ●e better ●en bad ●ristians . in prayer use few words and many tea● christs silence , and patience . davids teares wet his couch . god accepts the will for the deed . christ is our physician . the insolencie of youth . delay in repentance is dangerous . youth and age are disagreeing . continencie by pagans commended . a brief tract of bitter repentance . peters confession ▪ peter reprehending himself peters tears consummated in peace . the blessed fruits of godly tears . mortalitie is miserable . mans a pilgrime here . our heavenly jerusalem . sions tears sions beauty . sions crosses . sinfull ●ust suddain darknesse . plenty of mercy . ●hrists ●ssion ●r salva●on . magdalen● teares . christ reveals himself to mary magdalen . fire hath two properties . ther'si no flying from gods presence . god ●aves the heart . greed breeds en● . a contempt of riches . the immortall substance of the soul . the misery and shortnesse of life . frailtie and falling follow man . the varieties of vanitie . ●gratefull ●ildren to ●ed pa●ts . elemental changes . the present miseries of christendome . the craftinesse a● cruelty of rome . compari●ons of ●reedome ●om sin . the jewish tears on babilons banks . correction begets awe . short and evil are our dayes . athens made the mother and mi●our of miseries the inconstancie of worldly pride . ambitious xerxes , bewailing the brevitie of life . this lif● is loaden with cro●ses . the flat●ry of ●ourts . sions prosperities prayed f● the sun ●ines on ●e good ●d bad . our day nor time , can never returne . ●rist is ●r phy●ian . the sufferings and passion of christ . mr. thomas wadsworth's last warning to secure sinners being his two last sermons concerning the certainty and dreadfulness of the future misery of all impenitent ungodly sinners : to which is prefixed an epistle of mr. richard baxter's. wadsworth, thomas, 1630-1676. 1677 approx. 137 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a65821 wing w187 estc r27049 09626519 ocm 09626519 43855 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. a65821) transcribed from: (early english books online ; image set 43855) images scanned from microfilm: (early english books, 1641-1700 ; 1345:6) mr. thomas wadsworth's last warning to secure sinners being his two last sermons concerning the certainty and dreadfulness of the future misery of all impenitent ungodly sinners : to which is prefixed an epistle of mr. richard baxter's. wadsworth, thomas, 1630-1676. baxter, richard, 1615-1691. [49], 97, [7] p. printed for tho. parkhurst, london : 1677. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -peter, 1st, iii, 18-20 -sermons. sin -sermons. sermons, english -17th century. 2005-07 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-01 judith siefring sampled and proofread 2006-01 judith siefring text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion mr. thomas wadsworth's last warning to secure sinners : being his two last sermons concerning the certainty and dreadfulness of the future misery of all impenitent ungodly sinners . to which is prefixed an epistle of mr. richard baxter's london , printed for tho. parkhurst , at the bible and three crowns in cheapside , and at the bible on london-bridg 1677. to the reader . it is not so much for the sake of the departed author of these sermons , as for thy self , that this preface doth recommend them to thy acceptance and perusal : though in order hereunto it is meet that thou have some account both of the author , and of the reasons of their publication . the author was a person with whom i had long much communication by letters , before i ever saw his face . by many of which , and by the full testimony of his flock , i can assuredly give thee this true account of him : when he was placed for the exercise of the sacred ministry at newington-butts , near southwark , he addicted himself entirely to the winning and edifying of souls ; believing the great things of the unseen world , and life to come ; the obtaining of that happiness by faith and holiness , was the end and work of his ministry and life . he took heed to himself and to doctrine , and continued therein , that he might save himself , and those that heard him , 2 tim. 4.16 . unnecessary questions and controversies he avoided : in those that he was constrained to meddle with , he much lookt at the end , and adhered to the doctrine which is according to godliness ; carefully shunning contentions and extreams , and that manner of disputing or conversing which destroyeth christian love . in the common controversies about predestination , grace , and free-will , he held to the middle way of augustine , prosper , &c. contenting himself to prove and teach , that all evil is of our selves , and all good is of god ; that god is no author of sin , but yet is the governour of all the world , whose absolute will cannot be frustrate ; and that christ hath procured that universal conditional gift of pardon and life which is found in the gospel , and commanded his ministers to preach and offer it to all ; and so of the rest . but the errors which subvert faith , hope , or obedience , he would not make light of ; and therefore lately wrote that very considerable treatise of the immortality of the soul ; especially for the use of such as reject not scripture-proof , leaving out most of the philosophical reasons which infidels expect ; but adding some few of them which are of weight , though not a large performance of that part of the work . he was happily too young to be engaged in the military or uncivil quarrels of this age. he knew that christs ministers have work enough of their own , in preaching , promoting and practising the christian faith , and hope of glory , and keeping themselves and others in obedience , love and peace . when the changes had occasioned great contentions about church-worship , admiministrations , communion and discipline , the city of london where he lived attempting to set up the presbyterian government , but finding it very difficult , because of the number of episcopal and independent dissenters , and because the parliament would give presbytery no more than a toleration and recommendation , he resolved to join with no party in the division , but to look simply to gods word , and to do that which there he found past controversie , an unquestionable duty . at that time the ministers of worcestershire had entred into an association : 1. in their worship , administration and discipline , unanimously to practice so much as the then parties , episcopal , presbyterian and independents are agreed in ; believing that the faithful practice of so much , would better reconcile them , than strangeness and disputes . 2. to set up a regular course of personal conference by catechising & loving-instructions , and exhortations , to prepare them for death and eternity , with all the families in our parishes , in order , who would voluntarily submit to it . in the practice of these two , we had great experience of gods blessing . and mr. wadsworth desiring ( as many counties did ) to do the like , sent to me for the draught of our agreement : and because he would avoid temerity and needless singularity , he addrest himself to the classes of the london ministers , and asked their advice ; who told him to this purpose , that they were under many hinderances from doing it themselves , but they would not disswade nor discourage him from attempting it : which hereupon he presently did . to his constant publick preaching he added this work of personal and family instruction ; not only to visit the sick , but to teach and exhort his flock , in health , to prepare for death , and work out their salvation . to catechize them , and help them to understand the words , and to get down the sweetness and power of the matter upon their hearts : behaving himself with convincing light , with melting love , and quickning seriousness , to those that he conversed with ; that none might be left as dark , disaffected , or dead , as they were found . he also gave catechisms and testaments , and some other books most suited to their state , to the poor people of his parish , engaging them to read them , and taking an account of their performance and proficiency . if you ask where he had money to do all this , he lived frugally himself ? he took nothing to be so much his own , as to be laid out on himself any further than it maintained him in his masters work . the rest he took himself to be but a steward of , to distribute it prudently to others . what was not necessary to his personal maintenance and work , he gave to others , in the way and on the terms which might best further their salvation . and what he was unable to do himself , he beg'd from such as were more able . and as to the aforesaid manner of exercising his administrations , and church-discipline , he and the church chose many deacons , and certain of the ancientest and most prudent members , who should not be officers , as unordained elders , but only the churches delegates , to take such cognizance of the action , and give such assistance as the laity may do ; himself with these deacons and delegates of the people , met once a month to hear what causes required their open admonitions , when private reproofs had been rejected ; when offenders were to be humbly and compassionately admonished , and by moving-arguments perswaded to repent : and if they yet were obstinate , more earnestly perswaded by them all , and by clearest reasons convinced of the evil of their sin , and the great necessity of true repentance . and if yet they remained obstinate ( with us , they were summoned to hear the convincing reasons of an assembly of pastors that shortly after met , and their humble exhortations and prayers for their repentance ; but mr. wadsworth had not so much of that assistance ) the order was next to publish the crime and impenitence to the assembly , and there publickly beseech the sinner to repent , and the congregation to join in prayer for his repentance ( and this usually three days together ) . and if still he were impenitent , to declare him unfit for communion with the church , and require the people to avoid him , and binding him over to the judgment of god , who will not pardon the impenitent . i will recite part of a short writing which his hearers gave me now since his death , in their own words : at his first coming to newington-butts , which was about 1653 , he preached constantly twice every lords-day ; and had monthly meetings with us , where he prayed and preached : in the summer , for half a year , he preached a lecture : and in the winter , every day of the week , except saturdays , neither cold nor wet did keep him from his work ; which was praying and expounding , which he constantly performed at seven a clock in the morning : and on saturdays he spent the afternoon in catechizing : and finding much ignorance in the parish , he was the more laborious for their instruction ; and once every week in the winter , he would be-speak a house in the street at the end of an alley , and thither he would send for the poor people out of the alleys , and spend much time in instructing them , and praying with them : the next week he would do the same in another place ; and where he himself had been the former week , he would appoint one that could write well , to follow him , and repeat a sermon , and pray with the people in the same place , to keep on their hearts what had been wrought ; and such of the willing persons as could not repeat sufficiently , he appointed to read some fit book to the hearers , usually the book called , a call to the unconverted . and that against making light of christ , which in a great measure answered his ends . and finding by going thus through all his parish , that not only children , but servants , and ancient persons , were very ignorant ; and the more because they could not read : he sent to the vniversity for a young man ( who is now a minister in sussex ) and gave him his maintenance , to go three days a week , to teach people to read ; by which means aged persons , some of sixty years of age , and some more , did learn to read , to their great comfort : and to farther their understanding of the principles of religion , he printed a short catechism of twelve questions and answers , and gave them freely to all the parishioners that would come for them ; and for them that were poor , and old , he bought a great number of testaments , and gave them to the elder poor people and servants that could not buy them : and when he asked many poor people why they came not to the publick worship of god , and they would answer , because they had not cloaths ; he would stir up some friends which he had in london , to relieve them , and so got cloth , and clothed them . his health calling him to abide most in the country at theobalds , he got a grave minister mr. parsons to be his assistant in southwark ; and so divided his labours to two congregations , being one day with one , and the next with the other . and having a competency of his own , he never took any stipend or maintenance from either of them ; but lived as believing that it is more honourable to give than to receive : that very small proportion which was contributed , he left his assistant , who needed it , to receive . this faithful servant of christ did for many years perform these hard but pleasing labours , under that sore disease , the stone in the reins ( which some think was paul's prick in the flesh , though others rather take it for reproach or persecution ) . and though by the ordinary use of north-hall-waters he seemed long to keep it under ; yet leaving the country , & coming to abide again at london , after twice preaching with very great fervency , he fell into that extremity of pain , which in a short time brought him to his death ; which how peaceably and comfortably he underwent to the last , mr. brag hath told you in his funeral-sermon . his dissected body shewed that a stone in the bladder as well as his calculous and corrupted kidneys , was his death . the affection of his flock to their departed pastor , made them desirous that his last sermons might be published ; not because they excelled all the rest ( for in these you may see his ordinary fervency and familiarity in preaching ) ; but the last words of our friends affect us most ; and as we remember them best , so we are desirous to commemorate them to others . it will be thought by some an injury to the deceased author , that such popular and plain exhortations should be published , when no doubt had he lived to publish them himself , they would have appeared in a less homely dress . but i take it for no disgrace but a great and necessary duty , to speak the important matters of salvation ( not in a slovenly , but ) in as plain , and familiar , and fervent a manner , as ( its well known ) the common ignorance and dullness of most hearers do require . who can speak too plainly or too earnestly to such ? and writings must be suited to such readers capacity , as well as sermons to such hearers . two instances encourage me to this recommendation , viz. the works of mr. william fenner , and of mr. thomas hooker , which were popularly delivered and taken from their mouths in so broken and rude a manner as greatly injured the authors , ( and are not to pass as the notice of their judgments in points of controversie ) yet did more good by their plainness and familiar earnestness , than most books that i have known : but those that the same men published themselves in a closer stile , have far less profited the world of ordinary readers . that is good , which doth good . to shew the reasonableness that all ministers should deal thus faithfully and plainly with such as are under their ministry , i will lay open somewhat of the case before you , and then judg reasonably of it as you are men . the eternal god delighting in the wonderful diversity of his creatures , hath made man of a middle nature , between bruits and angels , giving him vital-power , reason and free will. he hath placed him in this world as for a race or warfare , resolving that as he behaveth himself , it shall go with him in another world for ever : for though his body be dust , and must to dust return , his soul is from above , and liveth in blessedness or misery for ever . by sin we have all forfeited our right to heaven : but eternal love hath given us a redeemer , who is god and man , who as our surety became a sacrifice for our sins , and by his merits hath purchased a conditional grant of free forgiveness , and of renewing grace , and endless glory . and being ascended into heaven , possesseth it in our nature , and intercedeth for us , being now as redeemer , lord of all . and as the sun above us sendeth down its beams on earth , so doth our glorified lord his spirit , to quicken , enlighten and sanctifie souls , who were dead and dark , and disaffected to god , to holiness and heavenly perfection . and he hath appointed the ministerial office , that men might be his messengers to men , to acquaint them with his grace , and with the glory which he prepareth for them , that they may truly believe it , soberly think of it , duly value it , heartily chuse it , and diligently seek it , and live and die in the joyful expectation of it . and as our souls converse not with our neighbours immediately , but in and by our bodies in which they work ; so the spirit of christ doth not ordinarily work on mens souls without any means , but by his word and works which his ministers must declare . man is not now put upon satisfying gods justice , or purchasing his salvation by a price . christ hath done these , and made a free gift of grace and glory to all that will but penitently and believingly accept it . under gods grace , mens everlasting salvation now lieth on their own wills ; no men or devils can damn or undo any one soul , but by his own consent to the cause of his damnation . no men or devils can keep our souls from the heavenly glory , but by tempting him to refuse it , undervalue and neglect it , and prefer the pleasures of sin before it , and by keeping him from loving , desiring and seeking it : for every one shall certainly have it , who had rather be a holy christian on earth , and live in perfect love and joy with god in heaven for ever , than for his filthly pleasure to enjoy the prosperity of this world . to acquaint men with this ▪ is our ministerial office ; we are charged to set before them the great salvation which christ hath procured , and importunately to beseech them to mind it , believe it , and accept it , that it may be theirs for ever : we believe god , and therefore we speak to men as he hath commanded us : we intreat them in his name , to turn from sinful enmity and folly , and to be reconciled to god , and be wise for their salvation : we tell them but what gods word sent from heaven , telleth us and them , that holiness is the love of god and goodness , and the hatred of sin ; that the pure in heart are blessed , for they shall see god. but without holiness none can see him : we tell them from god , that heaven is won or lost on earth ; and that none shall have it but such as hence learn to love a holy and heavenly life ; and that the dislike of holiness is the forfeiture of happiness , and the beginning , or forerunner of hell : we assure them , that god will never say , depart from me ye workers of iniquity , if they do not first by iniquity depart from god ; and that god will not damn them , except they damn themselves , by the obstinate final refusing and resisting of his mercy . we intreat men therefore but to live as men should do that love themselves , and that are not indifferent whether they live in heaven or hell for ever . we intreat them not to be worse to themselves , than the devil and all their enemies are , who cannot make them commit one sin against their wills : and yet after all this warning , intreaty , and importunity , there are thousands , and ten thousands that will not be perswaded , nor regard the warning given them from god ; some will not believe but that a man dies like a dog ( and what wonder if such live like dogs ) : and some will not believe but that they may be saved without regenerating-grace and holiness , though christs own mouth hath protested the contrary , and told us verily that it cannot be , john 3.3 , 5 , 18 , 19. mat. 18.3 . heb. 12.14 . rom. 8.6 , 7 , 8 , 9 , 13 , &c. multitudes will not be brought to understand what we say ; but when we talk of redemption , sanctification , and salvation , they hear us as if we spake greek or hebrew to them , and under teaching , grow old in sottish grossest ignorance ; multitudes are taken up with the love of prosperity , & the love of this deceiving world : multitudes are carried away with aspiring ambition and foolish pride ; and more , with the love of fleshly pleasures , and satisfying their appetites and lusts . many poor people ( who every where are the most ) are so opprest with want , and wearied with their daily labour , and taken up with cares to pay their rents and debts , and maintain their families , that they think it excusable in them if they little mind the pleasing of god , and saving of their souls ; supposing that they have no leisure for it , and god requireth it not at their hands . and the same most servants think , who have time little enough for their masters work . multitudes have such dead and hardened hearts , that when we tell them that they must shortly be in heaven or hell , as they are here prepared , we speak almost as to blocks , or men asleep : they feel not what we say , as if they did not hear us . we are bid , cry aloud , and tell them of their sin and danger , isa . 58.1 , 2. and yet we cannot get them to regard and feel ; god saith , awake thou that sleepest , and christ shall give thee light ; and yet we cannot get them to awake , nor hear us like men that have the use of reason , and love themselves . alas , how many thousands are there whom we could never perswade to consider with deep and serious thoughts , what will become of their souls when they are dead , nor to seek to be resolved of it from the infallible word of god! that never set a part one hour in their lives to consider seriously , whether they have any title to salvation , which they can make good by the word of god by which they must be judged ! sirs , this , this is the case of multitudes of our neighbours ; and what would you have a minister to do in such a case ? should we flatter and smooth them up in an unholy life , what thanks would they give us for this ere long , when they find themselves in hell ? would you have us stand by in silence , and look on , while satan thus leadeth thousands to perdition ? would you have us let them quietly go to hell , for fear of displeasing them or others , or seeming to be unmannerly or uncivil with them ? would you have us whisper to men that must be awakened or undone for ever , whom thunder and lightening will not awake ? alas , we see men dying daily , and we are dying our selves , and daily look when we speak our last , and when they hear their last , even all that ever they shall hear more for their salvation : we see how time doth pass away ! much is lost already , the rest is short , and utterly uncertain● and the ignorance , unbelief , hard-heartedness , fleshliness , worldliness , pride , malignity and unholiness of sinners , are deep-rooted , strong and damnable evils . we see men when they are convinced , that they must repent or perish , luk. 13.3 , 5 , putting it off from day to day ; when they are certainly to be gone ere long , and never certain of one more hour : and alas , a long life is little enough for a willing awakened serious christian to work out his salvation , and make his calling and election sure . sirs , tell us as christians , or at least as men , what faith , and reason , and humane love command us to do in such a case ? shall we forbear , or speak to them in formality as on a stage , as if we were players , and not preachers , and would perswade them not to believe what we say ; should we let them alone , be damned , and take it for our excuse , that they or others were unwilling of our labours ? shall we pretend charity and hope that they have already enough to save them , while we see not so much as knowledg , or any love to holiness , nor forsaking of mortal sin , nor any serious care of their salvation ? is it the office of charity to further mens delusion and damnation ? if we believed not another life our selves , and that there is a god who will reward them ( and only them ) that diligently seek him , ( heb. 11.6 . ) we would quickly renounce this ungrateful ministry and work ; we would wish that all the preachers in the world were silenced , and that the people would better use their tythes , than to maintain such troublers of the world . but god hath shined into our minds with the heavenly convincing light . he hath given us the first fruits and pledg of glory : we believe a heaven and a hell , and the absolute necessity of a holy and heavenly mind and life ; and we know why we do believe it . here we have upon our sober consideration laid up all our hopes and comforts ; and what should we perswade our neighbours to chuse , but that which god hath taught us to chuse our selves ? and wo to him that ever he was born , that maketh not this choice , and taketh not the heavenly glory for his portion ! and now , reader , i have told thee why such ministers so live and labour , as our brother did , and why i commend to thee his example , and these sermons : the lord perswade you to use what is given thee . richard baxter . decemb. 18. 1676. to those who were hearers of these two sermons , especially such of them who yet continue in their security . i would hope ( if not the bare reading , yet ) the due considering the title prefixed to this little book , would cause at least this reflection : it is high time now to awake out of sleep : they are secure sinners indeed , who ( after a boanerges hath sounded his trumpet as loud as thunder , till his breath was stopt , especially considering his last breath was shrillest of all ) will not be awakened : god forbid the judgment threatned , isa . 29.10 , should be the sad fate of any that heard him : i will pour out , saith god , the spirit of a deep sleep upon them . every word of which threatning is terrible ; sleep , deep sleep , the spirit of a deep sleep , and then the pouring out the spirit of a deep sleep : it affected me to think that this holy man of god ( when he went up and took his farwel in the pulpit ) should , as it were , go to the top of lofty nebo , and ( though from thence as to his own particular , he had as clear a view as ●ny ever within my forty years observation had of the holy land , not that of caanan , which flowed with milk and honey ; but that which stephen saw , acts 7 , yet ) should be directed by his text , and assisted with such a mighty presence , with so great authority to warn sinners , as if he saw a flood coming upon them , that would drown them else suddenly in perdition : and when he had done , that he should come down , as moses did , and die as soon ( it may be ) as he did ; and ( without a may-be ) go to heaven as moses did . my friends whom i love , pity and pray for ; 't is true , we have now no new revelations , no infallible predictions ; but verba novissima , the last words of so well qualified a watchman , a man so solid , self-denying , so holy and heavenly , that it was even natural to him to be so : i say the words of such a dying minister methinks should be always sounding in your ears ; my friends , get you into the ark , for the flood is a coming ; repent quickly ; else , if you be not drowned , you may be burnt , you will be damned . read seriously these sermons , and give slumber to thine eyes before thou hast smote upon thy breast , and cried god be merciful to thee a sinner , if thou canst . the great wonder-working god , who of old smote the rock , to fetch water in abundance , reward thee , who ever thou art , that wilt seriously read over and over this warm discourse , with smiting thy rocky heart , till thou canst read no longer for weeping bitterly . i have called it a warm discourse , which is no impertinent or insignificant adjunct : when people are in bed , and the house the while a fire about their ears , i think he speaketh best who speaks loudest to awaken them . this servant of god now knows and feels whether speaking as he spake , to reach hearts , not tickle ears , or humour fancies , was not better than the rarest composure of any tertullus in the world. sinners , sinners , it is more than two months since this holy saint , ( who hath turn'd preaching to men into praising god with angels , and with the heavenly inhabitants ) preached these sermons . are you yet in your sins ? could you have thought you should live so long , and not be cut down like dead trees for the fire of tophet ? and do you presume still ? what , curse and swear , be drunk and debauched still ! what , is the spirit of the old world in you ! will ye take no warning ! you do not take your selves to be bruits , not to have immortal souls ; and yet you will not act like men ; reason , as well as the word of god , doth tell you , you are the worst and dearest purchasers in all the world ; to give a soul for sin , is the maddest bargain that ever was made ; the eternal happiness of the soul , for the dirty pleasure of sin for a season . o let not the devil jear and reproach you in hell for this folly . is there not a merciful god that would forgive and forget all that is past , if you would even now to day fully , without any hesitation , return to him ? would not his bosom be open to receive you ? should not you find a father that would fall upon your neck , and kiss you , as well as the prodigal did ? to you god crys , upon you god waits that he may be gracious to you . o ye simple ones , how long will ye love simplicity ! turn ye at my rebuke , and i will pour out my spirit upon you ; though your sins were as scarlet , i 'le make them as white as snow . turn ye , turn ye , why will you die ? will you not be made clean ? when shall it once be ? what would you have god say more to encourage penitent sinners ? to perswade men to cease loving their lusts , which will else damn their souls ? but if you will be deceived by the devil , and will gratifie your lusts for a moment , though you die eternally for it : i must tell you , such a resolution is like theirs , who have made a covenant with hell , and with death , and cry a short life and a sweet ; who forget they have souls , while they thus speak , and resolve ; and will not believe there is a god , till they wish for rocks and , mountains to fall upon them , to hide them from him ; nor believe there is a hell , till they feel it . o what a deep sense had the apostle paul of the misery and immergent ruins of his country-men , rom. 10.1 , his hearts desire unto god for them was , that they might be saved ; he could wish himself accursed that they might escape . i know no man more like-minded to him than this servant of god , who is with the lord , who delighted in nothing , no work in the world , like plucking brands out of the fire , saving men from hell , and sending men and women before him to heaven , if he could . i hope the impression upon my heart from the consideration of that incomparable transport of his soul in the preaching the last sermon ( as if he had known his time was so short , and that sermon his last ) shall still remain fresh upon me . after sermon , i told him of it ; and he told me , his heart was carried out with zeal and pity , that he could not keep to method , but he could not help it . all that knew him , can bear him witness , that he was able to write or speak for matter and form gratefully to any ; but he studied plainness ; and therefore purposely declined great auditories , to my knowledg ; a clear proof of his meek and self-denying spirit : gain-say it who can . he sought not honour from men whilst alive ; and now he is dead , let his own works praise him in the gates . if any should enquire why , or who call'd me to interpose these few rude lines ? i only say , it is pia fraus , to steal an opportunity to testifie more publickly the great veneration i have for the name of this holy man , who indeed was one of the sons of davids worthies . as also to signifie my longing after the souls happiness of all that were his ordinary hearers : whom again i beseech to read , and afterwards to ponder , who and what moved him to speak his heart in these last words unto them , if peradventure god may give them repentance unto life by the ministry of him who not only saved himself , but shall then save also them that heard him . a.p. 1 peter iii. the later part of the 18 , the 19 , and part of the 20 verse . being put to death in the flesh , but quickned by the spirit . by which also he went and preached unto the spirits in prison , which sometimes were disobedient , when once the long-suffering of god waited in the days of noah , while the ark was a preparing . in the opening of this portion of scripture , we will , first , consider its scope ; and then we will consider the words themselves ; and give you a short explication thereof ; and then we shall draw that practical observation from them , which the lord bless unto your edification . as for the scope of them ( in the former part of the 18 verse ) , i have shewed you how the apostle was acquainting us with the great benefit that sinners do receive from the death of christ ; that i have ( already ) opened to you . christ hath once sufferd for sins , the just for the unjust , that he might bring us to god. now ( in the following verses ) the apostle passeth on from the death of christ , unto the life of christ ; and shews that we have not only benefit by a christ dying , but by a christ living : for , christ is our saviour both ways . we are saved by his death , meritoriously ; we are saved by his life , as he lives for to see the purchased-blessings of his death made good to us . now the apostle in these words ( i have already read ) considereth the life of christ two ways : first , with respect to the world before he came in the flesh ; with respect to the old world , above two thousand years before he came in the flesh ; jesus christ the eternal son of god was alive then : yea , before the world was , he was alive , and was god blessed for ever ; by him the world was made . to the old world , even that world that was destroyed by the flood , to that world he was a saviour by designation ; and he took care of them : the care of mankind , from the fall hath been deposited in the hands of christ , he hath taken care of sinners from the fall of man into sin . then , secondly , the apostle does speak of the advantages that the church hath by a living-christ , upon his resurrection from the dead ( as he speaks in the 21 v. ) the figure whereunto , even baptism , doth also now save us , ( then there comes in a parenthesis ) . how does baptism save us ? why , by the resurrection of jesus christ . when he was on earth he preached the gospel , promised pardon and salvation to the penitent believing sinner , and died for him when he had done preaching ; and arose from the dead , and is gone to heaven to make good every word . we are now upon the consideration of the benefits that the old world had from christ , above two thousand years before christ was born in the flesh . why , what was the benefit that the old world had ? why , christ by his spirit did send noah , a preacher of righteousness to preach repentance to the old word : the spirit of christ was in noah , by which spirit noah prophesied of the destruction of the world . by which spirit he was directed to build the ark , to prepare for himself and those that should repent , for that time that the floold should come upon the world . christ by his spirit preached then , to that world of sinners that were drowned then ; and not only drowned , but their spirits damn'd : which was for disobeying christ , for disobeying the spirit of christ in noah . having now given you the scope of the place , we shall proceed ( according to that light i have ) to give you the understanding of the words and phrases of this scripture : for it seemeth to be a scripture that is not without its difficulties . we will begin at the first : first , what it is to be put to death in the flesh ? ( that we must enquire into ) . secondly , what is it to be quickned by the spirit ? what does the apostle understand hereby ? thirdly , what is this preaching ? what are , fourthly , these spirits that are in prison ? and what 's the prison ? and so we shall take in what follows in its order . being put to death in the flesh : who put to death ? christ . by whom ? by the unbelieving wicked jews , they were his accusers . put to death in the flesh , by whom ? by pontius pilate as his judg. put to death in the flesh , by whom ? why , by those executioners that were employed by pontius pilate to see him crucified ; the jews , pontius pilate , and the soldiers put him to death . put to death in the flesh , what 's that ? that is after he was made flesh , he was put to death ; as he was man , he hung upon the cross : the loss of blood , and the anguish and pain , the nails in his feet , and in his hands kill'd him ; he died there , his soul separated from his body ; he cryed with a loud voice and gave up the ghost : so he was put to death in the flesh ; that is , as to his human nature . that is plain : the following words have more difficulty in them . but quickned by the spirit . what 's the meaning of quickned ? and what 's here meant by spirit ? ( that we must enquire into , because it will tend to open the difficulty that lies in the following words ) : quickned , ( as the greek hath it ) vivificatus autem spiritu , made alive , which is of the same import with quickned : he died as to his human nature , but he did not continue in a state of death , but was made alive again . christ that died for sinners , was made alive . what was made alive ? that which was dead . what was dead ? the man christ ; so that that which died for our sins , was made alive again ; that is , raised from the dead , that 's the meaning of it . there 's nothing can be made alive , but that which was dead . the apostle useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for to signifie the resurrection of the body ; and therefore in reason it may signifie so in this place , 1 cor. 15.22 , for as in adam all died , so in christ shall all be made alive : 't is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made alive : that is , they shall be raised from the grave . so here christ died as to the flesh , but he was made alive : that is , he was raised from the dead : raised , how was he raised ? ( it follows ) in or by the spirit . what spirit is here ? why it is that spirit that did efficiently raise him ; he was quickned in , or by the spirit . now by this spirit , say the papists , is meant the human soul of christ . for this reason it cannot be meant of the soul of christ , because that the soul of christ being a creature , could never quicken , could never raise the dead body of christ : for christ was perfect god and perfect man ; as he was man , he had a soul and body ; his soul and body were creatures ; and though the spirit or soul of christ was an excellent , pure , holy soul , without sin ; yet it was not god , and had not an almighty power . none but god could raise the dead : therefore the soul of christ could never raise the body of christ . what was it then ? it must then be the holy ghost , it must be the spirit of god , which is god , which is almighty , that can raise the dead , and did raise the dead christ . for what reason do i think that by spirit is here meant the holy ghost ? why , i will tell you : because all the miracles that christ , or his apostles did , whether they healed the sick , whether they raised the dead , or cast out devils , were all attributed to the spirit of god , to the holy spirit of christ . and therefore no wonder if the very resurrection of christ be given unto the spirit of god. and ( if i mistake not ) that is the meaning , or the import of the apostle , in rom. 1.3 , 4 , concerning his son jesus christ our lord , which was made of the seed of david according to the flesh : and declared to be the son of god , with power , according to the spirit of holiness : holiness in the abstract , that is by the greeks commonly used for the concrete , and you may read it thus , according to the holy ghost , he was declared to be the son of god , with power , with the power of the holy ghost , by the resurrection from the dead ; he was raised by the spirit of god , by which all works of miracles were wrought , or done by christ and his apostles ; he was raised from the dead by this spirit . and now , that which follows will be somewhat clear : for if by being made alive , is to be understood the resurrection of christs human nature , and by the spirit that raised that human nature , is to be meant the holy ghost ; then proceeds , by which , or in which , he went and preached . he went. who went ? christ went. by which spirit ? by which holy ghost he went and preached to the spirits in prison . why , did christ the son of god preach to the old world before he came in the flesh ? yes , how ? by his spirit . what immediately ? no , but by noah , for he was a preacher of righteousness : why all the prophets they had their prophetical gifts , and they had them all from the spirit of christ , 2 pet. 2.5 . — and spared not the old world , but saved noah the eighth person , a preacher of righteousness , bringing in the flood upon the world of the ungodly . you must know , all the preachers under the gospel have their gifts from the spirit ; the spirit is employed in sending them out : the spirit assisteth them ; the spirit said , seperate me barnabas and saul : it was the spirit which sent all the prophets out ; the spirit of christ sent out noah , made him his preacher . so then , by this spirit of christ noah preached , or christ preached in noah . to whom ? to the spirits in prison ; that is , to the souls of those wicked men that are now in prison ; that were in prison at the time when peter did write . when god drowned the world , that was not all ; their bodies lay floating upon the great sea , but their souls went down into hell. well ; but say you , did christ by his spirit preach to them after they went to hell ? no. they were preached to when they were sometime disobedient , in the times of noah ; as in the verse following ; the spirits in prison , that were sometime disobedient . disobedient to whom ? to the spirit . when ? in the time of noah ; for they disobeyed noah , regarded not his preaching , nor the building of the ark ; looked upon him as a mad-man , they took not the warning , and were swallowed up in the flood , and are now in prison for their disobedience ; they were disobedient to the spirit of christ in noah . the papists , by the spirits in prison , they would perswade you , is to be meant a limbus patrum , ( as they call it ) a middle state between heaven and hell , wherein the patriarchs were held until the time that jesus christ died ; and that when christ was dead , and his body in the grave ( for that three days and nights ) that christ in his soul did descend into this limbus , and there did preach himself unto the soul of abraham , of isaac , and jacob , and the rest of those good spirits that were alive in former days , and took them out of that state , and carried them to heaven . thus say the papists ; this is their interpretation . first , but this is not to be believed ; because the apostle speaks of such spirits that were disobedient , not of the spirits of the fathers : for the very papists themselves speak of no spirits in their limbus , but only good spirits ; but the apostle ( in this place speaks of none but disobedient spirits . secondly , 't is a vain interpretation ; because if that their limbus ( or middle state ) is only a receptacle of good spirits : why , they needed not to have preaching after their death to them ; because they believed while they were upon the earth : and if they believed whilst upon the earth , they were justified ; and if they were justified , their sins were taken away : and what then should keep them out of heaven ? 't is a very impertinent thing to think , that christ should go into their limbus , to preach faith to them that have believed already . thirdly , their interpretation dependeth much upon the interpreting the spirit by which he was quickned ; interpreting that to be meant of his soul . but if that cannot be meant of his soul , but of the holy-ghost , then their notion falls to the ground : for they read it thus , christ was dead in the body , but kept alive in his soul ; by which he went and preached unto these fathers in their limbo . lastly , the scripture is plain , that christ did not go down into any such middle-state ; for he said to the thief , this day shalt thou be with me in paradise . this can't be any middle-state , where paul said , he saw and heard things that were unutterable . well then , this is that the apostle meaneth , that those spirits that are now in prison , were sometime alive in the body as we , and they heard the preaching of the spirit of christ in noah ; but for their disobedience they were taken off by the flood , and their souls were laid up in hell , as in a prison . now the doctrine shall be this ; that the spirits or souls of wicked men , ( when they die ) they shall as prisoners of gods justice be dragged out of their bodies ; and by the righteous sentence of god , shall be laid up in the prison of hell , for their disobedience unto the spirit of christ , that preacheth in his ministers . all this is contained in the words . in the opening of it , there are these things i shall speak to ; first , what are these prisoners ? spirits . secondly , how are these prisoners carried away to their prison ? by death ( as those of the old world were by a death caused by the flood ) . thirdly , what 's this prison ? hell. fourthly , what 's the cause of their commitment ? disobedience , disobedience to the voice of the spirit of christ in his ministers . lastly , here is the justness of the sentence implied ; for inasmuch as they are gods prisoners , so they are prisoners that are justly imprisoned . i pray god by what you and i hear of it ( this day ) , it may never be any of our lots ; that you and i may never prove any of these dreadful prisoners ! first , what are these prisoners ? spirits , souls : those immortal souls that live and abide in you , while you are in this world . your bodies they are like houses that are made up of clay , of earth : but a house is not without its tenant . god hath made no body , but he hath made it for a tenant . every human body hath his tenant : what 's that ? the soul , the spirit . it is that immortal spirit that is in you , by which you live , move , act , reason ; by which you see , hear , walk : all the motions that are seen , or done by any part of you , come from the spirit , from the soul. and as it is with an old house , or any house , if it be pull'd down , the tenant goes out of doors ; if it be fir'd down , the tenant steps out of doors , and perhaps on the other side of the street , looking upon his house burning down : the house is burnt , but the tenant's alive : so it is with you , when these bodies of clay of yours fall , are they drowned ( with these of the old world ) ; should they be burnt , should they fall by a fever , or any other way ; your souls ( like tenants ) they come out : that living spirit in you comes out , you give up the ghost , give up the spirit . the body returns ( saith solomon ) to the earth , your spirit returns to god , to be judged . this is the prisoner . but , o what a sad prisoner is the soul of a wicked man , when stript of his body ! he is a naked prisoner , and a friendless prisoner ; which are two sad circumstances of a prisoner . when god sendeth the serjeant death , and seizeth upon the spirit of a wicked man , knocks at the door of his body ; the body is fast bolted , locked , no getting in . what does death do ? breaks down the body , pulls it about his ears : sometime death drowns him , sometime death hangs him , sometime stabs him , sometimes he goes to sea , and is cast away , sometimes a cart goes over him ; and so the poor soul of the wicked man is arrested ; death lays hold of him , and drags him away to the tribunal of god , and there is he in a naked condition : naked of the world , naked of his body : a poor thing ! when a wicked mans spirit is in the world , he hath a house , a body ; and out of his body he hath the casements of his eyes to look through , and hath some kind of enjoyment in his meats and drinks . but when death comes , he pulls down the house about his ears , and the soul 's drag'd away , and there is no more the light of the sun , no more eating and drinking , no more the delights of the flesh . he is like the malefactor that hath committed some great crime , and the prince sends the officers , and they surround the house , and break it open , and drag him away in his shirt , and won't give him time to put on his cloaths . this is a sad sight . just so will thy wicked soul , o thou wicked man , be dragged away without shirt , or hose , or shoe , out of the house of thy body . and when the poor prisoner , the spirit of a wicked man , is sent by death to the tribunal of god , he is in a friendless condition . if a man is arrested for debt , there may be some composition ; some good neighbours may come and say , pray have pity , he is a poor man , he cannot pay you , he will pay you when he can , i will lay down somewhat for him : you have such a thing as that is here , that saves the poor man from prison . but alas ! thou poor wicked soul that wouldest take no warning , but hast been disobedient to the gospel , when death comes with a commission from god , from christ the great judg of quick and dead , he seizeth upon thee , draggeth thee away ; and perhaps , when thou art dragging away , thou lookest about , what , can i have no friend to intercede for me ? o , for a little more time to repent in ! a little more time to pay my debts in ! what , will none lay down a ransome for me ? no , no. thou wicked man , while thou art in the body , jesus christ comes often in his ministers , saying to thee , thou wicked sinner , thou art ten thousand talents in debt ; come sinner , believe in me , repent of thy sins against me , and i will pay all thy debts ; i will discharge them all : but thou poor rebel wouldest not hearken to it , but thou wouldest go on , and run farther and farther . now says christ , i will have no more to do with him ; justice , seize upon him . serjeant of death , arrest him , drag him along with thee : bring him to my tribunal , and there to prison thou must go : and now poor soul , thou hast no body to pay thy debts for thee ; now thou must go , and pay them all thy self : but thou wilt never be able to pay the uttermost farthing ; nay , thou art not able to pay one farthing . well , but whether must i go ? to prison . what 's that prison ? hell ( man ) , that 's the prison : so it is called a prison , rev. 20.1 , 2 , and i saw an angel come down from heaven , having the key of the bottomless pit , and a great chain in his hand . and he laid hold on the dragon that old serpent , which is the devil and satan , and bound him : where ? why where he was loosed afterwards , for a time , vers . 7 , and when the thousand years are expired , satan shall be loosed out of his prison . this deep pit is here call'd a prison ; this deep pit where the devil is chained , is a prison , and thither must every arrested sinner be dragged into this pit , and laid in this prison , in chains , under darkness . why , say you , why is hell call'd a prison ( for these poor spirits to be laid in ) ? why , because of the resemblance that it hath to a prison . in these three respects hell is called a prison . first , it 's a place of punishment , as prisons are . secondly , it 's a place of restraint . thirdly , it 's a place of abode . 1. a prison is a place of punishment : alas , your prisons are full of the instruments of punishment : go into a prison , and there you shall see your dark dungeon , without any light ( or next to none ) , there you may see your press-yard , where the malefactors are sometimes press'd to death , and you may see the press , and the weights that are laid upon them : go into prisons , and there you shall see racks to torture men , to stretch them , to pull their limbs and members out of joynt ; there you shall see chains , chains for the feet , for the hands , to bind them , to load them , to pain them . prisons are places of punishment , torment , misery . hell is called a prison , because it is a place of pain and torment . why , what is there in hell that answers to these racks , presses , irons , chains ? why there is darkness , there 's your dungeon , utter darkness , extream darkness : for misery , there is weeping , wailing and gnashing of teeth . for torment , there is fire , everlasting fire that will never go out . there 's a rack for the spirit , there 's the worm that never dieth . for a jaylor , there 's the devil , that is in for his own fault , and to be tormented himself , and to torment others . o! 't is a sad prison ! to be under a cruel jaylor , in chains , and fire , with a worm gnawing at the very heart , under the wrath of god! this is a sad state , sinners ! a sad state ! the lord help you to believe it . but you are apt to hear this as a fable ; but believe it , you will find this true . the old world was as secure as you are . repent , faith god , or i will drown you all , and ( that which is more ) i will damn you too : i will send your bodies to rot in the ground , and your souls to the prison of hell. noah tells them so : says god to noah , prepare thy ark against the time : he did so . why what did the rest do ? they believed it not , they regarded it not : they thought noah must say something , and they look't upon him as a mad-man , and so you do us. sinners ! take heed that death does not come and drag you away before you have repented , and obeyed the voice of christ in his ministers . the old world because they did not repent , they were damn'd for not hearkning to noah ; and you shall be damn'd if you will not hearken to us. the lord awaken your sleepy souls , that you may not sleep the sleep of death ; that you may not go down with your bodies to the grave , and your souls to hell. but again , hell is called a prison , because it is a place of restraint ; you can't go out when you please . go to newgate , they will talk with you through the grates , but they can't go out of doors , neither can friends come to them , but must ask the jaylor leave : and if he hath commission to deny any , away you must go , though a wife , though a father or brother : so , poor soul , when god hath stript thee of thy body , and laid thee in this prison , thou shalt be restrained , and others restrained from coming to thee ; there 's no friend to come to thee then . noah preached to the old world in the body , and so we do to you ; but when you have by your disobedience provoked god to cut you off , and lay your souls in this prison , there 's no coming to you , no preacher then , no christ , and no spirit to offer salvation then : you are poor prisoners restrain'd and kept from all manner of comfort . o saith the rich man in hell , father abraham , o that some would come and give me but the refreshment of a drop of cold water to cool my tongue in this torment ! no , says he , there 's a gulf between us and you ; 't is a gaol , and the prisoner is bounded up by the justice of god ; and there is a charge , none shall come from us to you , nor from you to us . it 's a prison , you are restrained , poor sinners ! will you believe ? no , you don't believe . because you dont believe , you will be damn'd : this damn'd the old world , and this will damn you , if you don't believe . thirdly , hell is a prison , as it is a place of abode . when you are in prison , if it be for debt , how can you get out ? why these three ways you may get out of these prisons . 1. by breaking of them : but you can't break the gates of hell , no you can't ; you may clamber these walls , and come down by ropes : but there is a great gulf , that you may as well think of clambering the stars , as to get out of this prison . and again , 2. there is an other way , if you can't pay your debts , another may : but there is no paying for you out of hell. christ hath once done it , if you will repent he will pay all for you ; but if once clapt into that prison , christs blood will profit you nothing . or , lastly , by pardon . if no body will pay the debt , the creditor may forgive him : but believe it , sinner , you will never have such a pardon from god ; for here 's your time of pardon , if thou wilt repent , christ he will pardon thee , to day if ye will hear his voice , harden not your hearts : but if you die , no more pardon , no more offers of grace ; then thou art shut up for ever . 't is a prison . never man that was in hell , got out of hell more . so much for the third . fourthly , what 's the crime ( having discoursed of the prison ) ? wh●●'s the crime ? disobedience . that were sometimes disobedient in the days of noah . to whom ? to the spirit of christ . in whom ? noah where 〈◊〉 the old world . why , did the spirit appear in visible shape ? no , but in noah , a preacher of righteousness . they hearkned not to noah , and for that they perished : that is the great crime for which men have from the beginning of the world gone down into hell , for their disobedience to the spirit of christ in his prophets , and in his ministers . why , what were the sins that they were guilty of , that noah called them to repent of ? why you shall see in the 6 chap. of gen. and the 5 ver . ( they were a wicked sort of people , and made god repent that ever he made them , gen. 6.5 ) , and god saw that the wickedness of man was great in the earth , and that every imagination of the thought of his heart was only evil continually . here were wicked spirits , wicked souls : they are the principals in sin , and they are the principals in punishment . the wickedness of their hearts . men are condemn'd for the wickedness of their thoughts , as well as for the wickedness of their lives , the 11 , 12 , 13 , verses , the earth also was corrupt before god , and the earth was filled with violence . and god looked upon the earth , and behold it was corrupt : for all flesh had corrupted his way upon the earth . and god said unto noah , the end of all flesh is come before me ; for the earth is filled with violence through them : and behold , i will destroy them with the earth . here are wicked hearts , and wicked lives ; wicked thoughts , and wicked deeds : when god does imprison souls in hell , it is for their wicked thoughts , as well as for their wicked lives ; and some of you perhaps never take account of the wickedness of your thoughts ; and yet god does take a a special account of your wicked thoughts . and in this state of sin they were a secure people , they feared nothing ; they went on in trading , and merry in their business , as the world is just now . as in mat. 24.38 , as in the days that were before the flood , they were eating and drinking , marrying and givîng in marriage , until the day that noah entred into the ark , and knew not until the flood came , and took them all away ; so shall also the coming of the son of man be . they were sinners , wicked rebellious sinners , and secure sinners , and noah was sent to awaken them out of this security , and called them to repentance , and threatned the wrath of god upon them if they did not repent . but ( says christ ) they regarded it not ; no , not to the very day that the flood came . and so it will be ( says he ) against the coming of the son of man. and is it not so now ? look about your streets , in the morning there you hear the clattering of your shop doors , and setting out of your wares , and buying and selling ; and when breakfast , or dinner , or supper comes , you set down , and eat and drink ; you lie down and rise again ; and sometimes you go to the change , and busie you are , like so many ants ; and here we ministers of the gospel come , like noah , we say , repent , repent , for god hath appointed a day wherein he will judg the world for sin , by the man christ jesus . yea , that he hath a prison to throw your souls in at death , where he hath darkness to affright you , and chains to bind you , and fire to burn you ; and you mind us no more than these people did in the days of noah ; no , not you : till sickness comes , or the day of your death ; and then you begin to bethink your selves , and cry , o that i had an ark now ! o that i had an interest in christ ! o that i had grace and a title to heaven ! now nothing but christ , nothing but grace , nothing but praying and sending for ministers to come and talk with you . here is a customer come in , o don't talk to me now ! o i must mind heaven ! but before that time , you are as careless as the old world was , until the flood came and swept them all away . o you poor fools ! what do you do ? you are busie for time , and regardless for eternity : death is at your doors , and you know not how soon you may hear the blows and clattering about your body , and your house fall , and your souls hurried away ; and yet do you mind nothing but eating and drinking , buying and selling , and the like . what will you do ? the lord awaken you ! here you sit and hear me , and you are stupified many of you , you gaze upon me , you do not know what to think of what i say ; and thou art questioning whether what i say be true ; and thou art thinking to escape , but assure thy self sinner , that as sure as god is in heaven , thou wilt not escape , if thou dost not believe now in this thy day , when god is calling upon thee , now hear his voice ; but if thou goest on secure , as the old world , say you had warning , and that i gave you warning this day : god knows but before seven days hence thou maist be in this prison . o come to christ that your debts may be discharged . but you go away , go to dinner , and come again , make it a hearing-business , and do no more , and think your selves secure : this will not serve thy turn , poor sinner , no , no ; no , this will not do . go into thy closet and down upon thy knees , tell god what a sinner thou art ; tell him how much thou hast provoked him , and promise him to obey him for the time to come ; and never give him rest till he hath given thee an interest in christ , and an assurance of an ark ; and then go comfortably , man , about thy business , when thou hast got an assurance of another world . noah might go and eat , and drink comfortably , he had an ark to go into when the flood came ; so thou poor soul if thou wouldst but repent and believe in jesus christ , thou maist comfortably eat and drink , and buy and sell as thou hast occasion , for thou hast an ark. but for thee to live in a wicked ungodly way , and take no thought for eternity : what wilt thou do sinner , when death comes and awakens thee ? o that the lord would awaken you this day ! how few of you have been a hammering upon this ark ? a making this ark ? i tell thee , ( i will be a prophet to thee , sinner ! ) thou wilt wish a thousand times that thou hadst taken this counsel . be wise now in time ; thou wilt repent that thou hast not prayed more , that thou hast not repented more . o do it now then , for the lords sake ; for when thou art once thrown into prison , thou art gone for ever . it is for the disobeying of the gospel ; and therefore the rich man in the gospel cried , father abraham , i have brethren upon earth , o that some would go and tell them : no , no , says abraham , they have moses and the prophets , if they will not believe them , neither will they believe , though one go from the dead . so then the rich man is in hell ; how so ? why i did not believe my sin would bring me there ? why , did not moses and the prophets tell thee so ? yes , but i did not believe ; o that some would come from the dead ! so sinners , you go on in sin , why do you so ? because you do not believe what will come of it . why , did not ministers tell you so ? and they are sent of christ to tell you so ? hath not moses and the prophets told you so ? yes , yes ; but you will not believe us , nor christ , nor his apostles , nor moses , nor the prophets . men will have their sins , and they will not fear being damned ; though all the whole cloud of witnesses warn them , they regard them not . but though you will not regard them now , they will all come in as witnesses against you at that day . had not you a bible ? yes , but i could not read . but did not you hear it read , and had it preached to you ? what can you say ? but say you , here 's a prisoner , and sent to prison too , for disobeying the gospel ; but is it justice for god to send men to prison for not hearkning to a company of prating preachers ? prating ! god will vindicate us from prating ; i tell you , we come with our commission from god to you , and christ speaks by me , and by every minister that cometh to you ; and if you reject us , you reject him ; if you reflect upon us for prating , you may as well say , it is a prating christ . we beseech you in christs stead to be reconciled to god. we come not with our own words , but the words of the lord we bring and preach . well , but is it just for god to damn me thus eternally in a prison , because i will not repent of my sin ? yes . why ? first , because god does it . secondly , because thou deserv'st it . god! why what is he ? a righteous god , a just god , just in his nature , righteous in all his ways ; and when he does pour out his plagues upon sinners , the heavens glorifie his justice , and cry hosanna's to him . see how god is applauded in his severe acts of justice upon men : rev. 15.1 , 3 , and i saw another sign in heaven , great and marvellous , seven angels , having the seven last plagues , for in them is filled up the wrath of god. ver. 3. and they sung the song of moses the servant of god , and the song of the lamb , saying , great and marvellous are thy works , lord god almighty ; just and true are thy ways , thou king of saints . go angels , pour out the plagues full of my wrath upon yonder rebellious sinners . and when the angels come upon this work , righteous , o lord god almighty art thou , thou loving king of saints : thou loving king of saints that hast mercy for thousands , and ten thousands of them that love thee : but for them that hate thee , just and righteous art thou , o god , in all thy ways of pouring out plagues full of thy wrath upon men . o sinner , the angels will shout up the justice of god for pouring down the wrath of god upon you . so sinner , do but think of it ; suppose thou drunkard wert to die to night , and to be dragged to the tribunal of christ , and to receive this sentence , go , get thee down to thy fellow-prisoners that have disobeyed the voice of my son. o poor drunkard ! for thee to hear thousands of angels ( presently ) shout , and say , righteous and just art thou , o lord god , for sending that drunkard to hell . o we knew with what a hard heart he persever'd in his sins , notwithstanding all the calls and warnings given him by the spirit of thee our god in thy ministers . rev. 16.5 , thou art righteous , o lord , which art , and wast , and shalt be , because thou hast judged thus . angels admire god for judging thus ; that is , for judging the spirits of wicked men to hell ; and afterwards for raising their bodies , and uniting spirit and body together , and throwing down both into hell . now , secondly , thou hast deserv'd it , sinner ; thy crime deserves it : what is the crime ? the crime is disobedience , rebellion , stubborness , obstinacy in sin ; men are damn'd for that . the wicked world had evil thoughts , were full of evil thoughts and imaginations continually , they were full of violence , full of oppression . were they damned for that ? yes ; but not only for that . what then ? why it was because they were told ( by the spirit of christ in noah ) the wickedness of these thoughts , how they angred god , and god repented that he made them ; but notwithstanding this , they would go on ; this is that which damns the sinner ; 't is not barely , because a sinner , but it is because when he is called upon ( by the ministers of christ ) to repent , he will not repent . you poor sinners , you have lived lives without god , without christ , prayerless lives , drunken lives , unclean lives , sabbath-breaking lives ; shall these damn me ? no sinner , if thou wilt now ( while christ speaks by his ministers ) hearken to his voice , and not harden thy heart against the call of the gospel ; these shall not damn thee , if thou wouldst but repent and confess them to god , and give thy self up to christ , to be ruled and governed by him : god for christs sake will then blot them all out , and they shall never rise up in judgment against thee . what is it damns me then ? why this , that thou art a drunkard , and wilt be so ; a swearer , and wilt be so ; an unclean person , and wilt be so ; a prayerless man , ( thirty or forty years ) and wilt not call upon god : thou art an obstinate sinner , a rebellious sinner ; though christ calls by one minister , and another , yet thou regardest it not : 't is for this that god will throw thee to hell ; and how just a thing is it for thee to be damned for stubbornness ? if a child hath committed a fault , and will be reclaim'd , the father will forgive him ; but if he will go on still in his stubbornness , the natural affections of the father will be turned to hardness . you see the prodigal when he came home crying , i have sinned against heaven and before thee : father let me be as one of thy hired servants : the father meets him , falls about his neck , and kisses him , takes him home , and says , my son was lost , and is found : he was dead , and is alive again ; and there was joy and rejoicing . but if this son now after he had spent all , and continued with his harlots , and never had thought of returning , he might have died & rotted there in that field with the swine . so sinner , if thou wilt still keep to thy swinish lusts , and there lie and die , and rot , and go to hell , god does not matter thee , christ will not regard thee . but if it comes into thy heart , lord i am in a starving condition , here i am , a rebel , an unclean person , a drunkard ; i am a weary , i see i am undone ; i come to thee , father . go now , and he will accept of thee , and receive thee . but if thou art stubborn and rebellious , and wilt go on , thou maist expect no other , but that god will inflict upon thee , hell to thy soul at death , and at the resurrection , hell to soul and body . but there are aggravations of this thy stubbornness , for thou art stubborn , first , against the tenders of mercy that are made to thee . secondly , against the long-suffering of god to thee . and , thirdly , thou art stubborn , notwithstanding thou hast had so much warning . and these things will justifie god , and lay a foundation for condemning thee in thine own conscience : as , first , mercy , mercy ! i will pardon their iniquities ; let a wicked man forsake his sins . what then ? i will have mercy upon him , and will abundantly pardon him . here are tenders of mercy offering strength to help thee to conquer thy lusts ( according to that of the prophet ) , o ye simple ones , how long will ye love simplicity ? are you blind ? i will teach you . are you weak ? i will strengthen you . how wilt thou do it ? i will pour out my spirit upon thee . hast thou a mind to have grace ? he will give it thee . hast thou a mind to have the spirit of grace and supplication ? he will bestow it upon thee . but for thee to go on in sin , and reject pardon when offered : what canst thou say for thy self ? again , these tenders of mercy are made with long-suffering . there are a great many sinners ( i am afraid some here are not yet converted ) , who all for a long time have heard sermons : god hath been calling upon you . as god said of the old world : here is a wicked people , what shall i do with them ? what ? why justice might have said , destroy them . no , saith god , they are a rash giddy-headed-people , i will give them warning . how long ? why almost one hundred and twenty years . so sinner , god saw thee drunk , heard thee swear : justice might have said , cut him off : no , saith god , i will try him with another month of sermons , another year of sermons ; i will try what my children , that are his friends , will say to him . o sinner ! the long-suffering of god waiteth upon thee . grace cries , repent , and i will pardon thee : repent , and i will give thee my spirit : though thou art a wicked rebel , i will not snatch thee away ; i will let thee live five years longer , ten years longer : o , if thou goest to hell , what will conscience say ? o thou art a stubborn sinner . thou must say , righteous art thou , o god , in all thy ways , and just in all thy judgments . i might have been in heaven , but i would not ; and now i am in hell , and that justly ; because i preferred my lusts before god. lastly , never say , 't is an unjust sentence ; because god gives you warning : there is the merit of the cause . if nothing will do , why then take notice god gives you warning . he does not let you go on , and say , let them alone , i will be even with them at length : he might have done so : no , but in pity to poor sinners , he gives them warning . sinner , repent , saith god , and be reconcil'd to me ; come and lay hold upon christ , for else i will damn thee . take notice of it , there is a tophet prepared , and everlasting burnings prepared , a worm that never dieth : and i tell thee before-hand what it will cost thee , and yet sinners will go on still . never complain that god hath done thee wrong , he hath offered to give thee his spirit to sanctifie thee , and save thee . but if thou wilt not , after all , thank thy self if thou goest to hell. o sinners , what will you do ? will you imitate the old world , or imitate noah ? why , if you imitate the old world , you see then what a desperate course you are running ; you are running your bodies to the grave , and your souls to hell : for when the flood came there was not one spared : the flood takes whole families ; they look gastly one at another : father , what shall i do ( saith the child ) ? and when the world was full of cries and scrieks , and they all drowned , one would have thought this was enough , yet god had no pity upon them ; for as soon as they were dead , their disobedient souls were laid in prison . well now , say you , what shall we do ? why , obey the gospel , this is your duty . obey christ jesus speaking by his spirit in us , poor men , that are the ministers of jesus christ ; for we are but as instruments to convey the mind of the great god to you ; for certainly , what i have preached to you , is no other than the word of jesus christ , and he will make it good . o get into some corner , and cry mightily to the lord , and pray christ to pay all your debts for you ; and that the blood of christ might take away all your iniquities , and that you might have an ark to save you from the fire that will burn the world ; as noah had an ark to save him and his house from the flood that did drown the world ; and then you are safe , and never safe till then . the lord awaken you , that you may take warning , and not go away and mind no more what you have heard , than they did , and so be lost as they were . 1 peter iii. the later part of the 20 ver. — while the ark was a preparing : wherein few , that is , eight souls were saved by water . in the former words you have an account given you of the destruction of the old world by the flood . they were all drowned , men , women , and children . god neither spared the grey-headed-sinner ; no , nor the sucking-infant ; children of wicked and rebellious parents , he drowned them all . the reason of this wrath of god that was poured out upon them , was their disobedience ; their disobedience to the spirit of christ , by which noah preached to them . what did he preach ? he preached to them repentance , called them to repent and reform their lives ; and if they would not , god would drown them all . why what were their sins ? why , the very thoughts and imaginations of their hearts were evil , and that continually . they were men of wicked hearts , they were devising nothing but mischief , they thought of nothing but the satisfaction of their lusts . i wish it be not the case of some here . i am sure it is the case of every unconverted sinner , the imaginations of his heart are evil , and that continually ; for he does defile even his good thoughts with unbelief . and their sin was likewise the sin of their lives . their hands were full of violence , they were oppressors , they were cruel , they were bloody ; and besides this , they were secure and wanton , and they minded nothing but eating and drinking , and marrying , and giving to marriage , their whole hearts were taken up in these things . no man enquired after god , no man regarded the voice of god in his servant noah . god waited upon them , ( after he had sent noah , and forewarn'd them ) above a hundred years ; ( and that while , was noah a building his ark ) , but they despised the long-suffering of god , which should have led them to repentance : and at length the threatned judgment came upon them , and they were drowned , all , but eight persons . this is not all , god did not only destroy their bodies , but likewise ( we read here in the apostle peter ) their spirits were laid in prison , in the infernal prison of hell for their disobedience to the voice of christ . having already spoken to this ; the doctrine that i raised from this was , that those wicked men ( while they are in their bodies ) that will not obey the voice of christ in his ministers , but live and die impenitently , their souls by the righteous judgment of god shall be condemned unto the prison of hell : for what is said of this old world , will be verified of every impenitent sinner here , that dieth in his impenitent state ; lord , who is it that does believe thy report ? few sinners ( the lord knows ) do regard it . god knows his word is little believed . we do as little believe these things now , as the old world did : and as the flood came upon them before they were aware , so the spirits of some here ( god knows , as jeremy said , i do not desire to see that evil day ) may be in these prisons before they believe them . death ( sinners ) is coming , which will drag you to the tribunal of christ ; and assuredly christ will do you justice : i say , he will do you justice . he that will be faithful to his promises that he makes to believers that obey the gospel , he will be faithful to do justice to those that are disobedient . he will give you all your mittimus's , he will lay you fast enough ; and when he hath laid the chains on , take them off if you can . i know ( through your unbelief ) what i say , seems to you but as a fable : so did the drowning of the world appear to be ; but they found it true , and so will you , if ye repent not . it amazeth me , my brethren ( when my faith at any time is but raised to the close of these truths of god ; it amazeth me ) to look upon your faces , to see how indifferently you look , how carelesly you look ; you look up-and-down this place as if these things did not concern you : but the reason of it is , you do not believe , your unbelief ruins you , and will ruin you for ever . what man that really was in his wits , and did believe a hell , would venture upon those sins that will certainly bring him thither ? but you slatter your selves in your unbelief , that there is no punishment to the wicked , nor reward to the godly ; and so you go on in sin : these things are true ( my brethren ) , your consciences must bear me witness they are true . no man or woman that are in their wits , and did really believe an eternal torment that is laid up for the disobedient to the gospel , but they would obey be-times , they would not go on hardening their hearts against god : but you do not believe . we shall presently make some enquiry into the reasons of it . we come now to the other part , wherein you have an account of a few that are saved . a few ! lord , what a few ! eight persons out of a world of men and women . i do not know but the world at that time was as full of men and women as it is now ; for the world was at that time about fifteen hundred years old , and they lived many years : so that it is likely that there was a very numerous company of people ; and that there were great cities , and great kingdoms upon the earth . what a strange thing is it , that of a world of people there should be found but eight persons that would believe a god! and yet 't is certainly so , there was but eight persons saved ; all the rest were drowned for their disobedience to the voice of the spirit of christ in noah . why were no more saved ? because there did no more believe . they did not believe that god was in good-earnest , they did not believe that god would send the flood , as noah threatned : they looked upon noah as a mad-man to build an ark they knew not for what . just so does the world now , they look upon poor , humble , believing christians , as a company of melancholy distracted persons , that look sadly , and pray much , and weep much , and hear much , and are afraid of sinning ; and all this while they are but busie about their ark : and they cry , what a stir is here that these people make ? i will tell you what the meaning of it is : why this world is to be burned , and these poor souls are providing against the burning of the world : the wicked must be turned into hell , and all the nations that forget god ; and these poor , praying , humble christians do believe , fear , and tremble ; and that is the reason that they live not as you live , but take that care that they do , to prepare against that great day of the lord. and were not you desperately blind and foolish , you would do so too ? there were eight persons ( saith peter ) saved . which were they ? all of one family , noah and his wife ; there was the three sons of noah , and their three wives , gen. 7.7 , eight persons in one family , they were saved , they were saved from the deluge , they were saved from being drowned . god knows whether all these were saved from hell ( too ) of these eight . for of these , shem , ham , and japhet , there was ( one of these sons ) ham , that did laugh at his fathers nakedness , and god afterwards cursed him ; so that whether he was eternally saved , is not a thing certain unto us . but this is sure , all these eight persons did believe the deluge would come , or else they would not have entred into the ark , for if any of them had looked upon it as a meer old doting fancy of their father , they would have been ashamed to have gone into the ark ; but at the set-time before it began to rain , they all went , therefore they all did believe the word of the lord , that the deluge would come . it 's true they received an encouragement by the miraculous bringing of all creatures into the ark to save them alive . wherein few , eight persons were saved by water . saved by water ! there may be a double sense : by water as an instrument ; for that very water that was the instrument of destruction to the enemies of god , became a means of salvation to these eight persons ; for it bore up that ark wherein the lives of these eight persons were . it may be rendered , thus again , but they were saved by , or through water , saved through the danger of water , carried in the ark through , or upon the water . the observation that i raise from it , is this , that though many have the means of salvation offered them , yet there are but few that make use of these means , and do obtain salvation by them . the old world had the means , as those eight persons had the same means ; they were told of it , they were a hundred years told of it , god waited long enough ; there were many had the means ; if they had repented , the flood had not come ; or if more had repented , they had been saved . but these eight did believe , and they were saved by water , the rest had as good means as they , but they did not repent upon it , they did not believe upon it . this should be an awakening consideration to us , that though god does afford the means of salvation to multitudes , yet there are a very few that do make use of those means , and are saved by them : i say 't is an awakening consideration . here is england , a great and populous country , here is london a great city , a city that hath some hundred thousands of souls in it , they have all the means as the old world had ; the gospel is preached up and down the city , and up and down the suburbs ; the voice is every where , throughout all your streets . repent , for the kingdom of god is at hand ; repent , for there is a day of judgment , and christ is made the judg of quick and dead , that will give to every man according to his works . you have all the means , but alas , how few of england , how few of london , or of southwark are like to be saved by these means ! for how few do believe what we preach ? how few do repent upon their seeming profession of repentance , and believing ? how few reform their lives ? how few are converted in southwark , in london , in england , so as to be healed by the grace of god! how few ! many are called ( as christ saith ) but few chosen . why here is perhaps three or four hundred people here , you have been called every one of you to repent , but when god that searcheth the heart , cometh for to examine the truth of our repentance , and of our faith , how few , how few in likelihood will there be found penitent ? how few ! alas , it was always so : many called , a whole world called to repent , but eight believed . but perhaps you will say , that was an notorious wicked world , that old world ; but surely the world is grown better since . truly , there is reason it should , because they have that judgment to awaken them ; but we will show you that the hearts of men have been desperately wicked , all along to this day ; yea , under the richest means that ever god hath afforded the world , from the beginning to this very day . and we will take the seed of abraham , and give you several instances thereof : god promised abraham , that he would give him a seed that should be as the stars of heaven , and would take that seed into a covenant with himself , and that he would be their god , and they should be his people . what a wonderful blessing was this , for the great god to marry himself to a people ? and he gave them the covenant of circumcision for a memorial of this covenant , of this betrothing ; he gave them the oracles , and the promises , and was with them , in the midst of them ; he was the king of them , he made war and peace for them , fought for them , and defended them . they had all the means of salvation , the best means that the world had in those days . but you will see how few of them made use of those means of grace that god afforded them . we will begin with this great people of jacob coming out of egypt . ( the lord help you to consider what i am speaking ; for many , because they are christians , and are baptized , they believe they shall be saved ; but you are deceived . just like the old world , they eat , and they drank , they married , and gave in marriage , and never dreamt that god was angry with them , and would drown them ; and so do these people of england , never think that god does intend to burn them . ) now you shall see what advantage they made of the means , and you may read as in a glass the condition of england , and the most parts of the world at this day , numb . 1.45 , 46 , so were all those that were numbred of the children of israel ▪ by the house of their fathers , from twenty years old and upward , all that were able to go forth to war in israel : even all they that were numbred were six hundred thousand , and three thousand five hundred and fifty . these were the people that god brought out of egypt into the wilderness , and afterwards led to canaan , the seed of jacob , six hundred thousand , all men , from twenty years old and upward : how vast must be the number of women and children , and young men also , that were below twenty years old ! above six hundred thousand fighting men ! an army of twenty thousand is a great army ; but a hundred thousand , that is much more : but here was an army of six hundred thousand fighting men , besides women and children . what had god done for this people ? i will tell you what god had done for them : why , they were in egypt under a cruel hard-hearted pharaoh , they were groaning under their burden , and god remembers his promise made to abraham , that he would visit his seed , and bring them into canaan . god cometh by moses , and commanded them to go ; they are my people saith god , let them go and serve me . i will not let them go , saith pharaoh ; why who is your god , that i should obey him ? god at length sends one plague upon him , and then another ; and then another , and then a fourth , a fifth , a sixth , a seventh , an eighth , a ninth , a tenth ; ten plagues god sent upon him before pharaoh would let them go . when they were gone , they came to a red sea , ( i am telling you , my brethren , the works of god for his people in the days of old , remember them , my brethren , they are written for your example , they came to a red sea ) now thinks pharaoh i have got them in a trap , i will follow them , i will pursue , i will overtake , i will destroy them ; but god makes the red-sea divide , and bringeth them all through ; but pharaoh and his host assayed to follow , and god makes the sea to close and drowned them all . well , god carries them from thence to mount sinai , and there was thundrings and lightnings , and gave them his law , and his covenants , and did as it were solemnly marry that people to himself , promisiing them if they did but do what he bid them , he would be their god , and fight their battels , and give them counsel in all their straits , and be a defence round about them . away he leads them then , and gives them a symbol of himself ; for if they marched by night , there was a pillar of fire ; if by day , there was a cloud went with them . a wonderful condescension , that god should do so with them ! they come into a wilderness , they want bread , they begin to murmur ; well , saith god , they shall see what it is to be my people ; he gives them bread from heaven , rains down manna : they want water ; well , saith god , they shall not want water ; he commandeth moses to strike a rock , and there came streams out of it , and those streams followed them where ever they went up and down the wilderness ; they wanted water no more . what now became of this people ? here is a good god , he lets them want nothing ; he works wonders for them , and delivers them with a mighty hand , and gives them angels food to eat , and water out of a rock to drink ; and here he numbreth them in the wilderness , six hundred thousand fighting men . what did these people do ? do ! surely they loved god , and were obedient to his law , and would never murmur against him more . but did they do so ? no , you shall see how that before forty years came about , god cut off all these six hundred thousand men , and left their carcases to rot in the wilderness , and swore in his wrath , they should never enter into his rest . notwithstanding he had done all this for them , they so provoked him to wrath , and so abused all the means of mercy , that god cut them all off : see also , numb . 14.28 , 29 , 30 , say unto them ( saith god ) , as truly as i live , saith the lord , as ye have spoken in mine ears , so will i do to you . what had they said in his ears ? they had murmured against god , and said , god hath brought us and our children into the wilderness to destroy us . well , saith he , i have heard your murmuring , and for your murmuring against me , your carcases shall fall in the wilderness ; and all that were numbred of you , according to your whole number , from twenty years old and upward , which you have murmured against me . doubtless ye shall not come into the land concerning which i sware to possess you of , save caleb the son of jephuneh , and joshuah the son of nun. there were six hundred thousand men , and amongst them there was but two men that did believe that promise that god made to abraham , that he would give them canaan for an inheritance . o read to day as in a glass here , the infidelity of england , and the world ; for as face answers to face in a glass , so does the face of the generality of the men of the world , answer to the faces of the unbelieving israelites , and old unbelieving world. but saith he , for your little ones , which ye say shall be a prey ; no , ( saith god ) your little ones shall go into the land , and shall possess it ; for they knew nothing of your murmuring . but as for you , there is not a man of you shall enter into the land. well , go a little farther , ( for the instances are many , ) i will pass by all the dealings of god with this very people under the judges , where you may read that they were as many times captivated ( for their rebellion against god ) as they had a judg raised up among them ; but we will pass by the time of this people under those judges ( because the time will be short for me to relate all the dealings of christ with this church ) and we will come to those twelve tribes , after they came into canaan , and were divided into two great kingdoms , ten tribes under jeroboam , and two tribes under the posterity of david , two mighty kingdoms ; all of them that had , or might have had the oracles , promises , and covenants , all of them had the bible , and might have used it . but what did they do with it ? they cri'd themselves up , ( just like england ) the church , the church ; the temple of the lord ; and boasted of their priviledges , that there was no people in the world like them ; and that if god should cut them off , he knew not where to find another people . see now what became of them ; we will consider the ten tribes first . in the first of kings , the 19 , and the 11 and 14 verses . and it was so , that when elijah heard it , he wrapped his face in a mantle , and went out , and stood in the entring in of the cave ; and behold , there came a voice unto him , and said , what dost thou here , elijah ? and he said , ( elijah said ) i have been very jealous for the lord god of hosts ; because the children of israel have forsaken thy covenant , thrown down thine altars , and slain thy prophets with the sword , and i , even i only am left , and they seek my life to take it away . here were ten tribes , a great kingdom , a people of the lord , that had the word of the lord , and the great prophet of the lord elijah among them , who called them to repentance , and told them god was angry with them for forsaking him , and his covenant . why , but how many of this kingdom did so ? why truly , for what elijah could see , he could not see one man , that did keep covenant with god. i only am left alone . why what did the rest do ? why they have all forsaken thee . this is strange ! what! the seed of abraham , all gone ! what they , whose fathers god delivered out of egypt ; and brought them through the red-sea , and fed them with manna , and gave them water out of a rock ! what , forget it all ! ai , forget it all . they have left the lord , and forsaken his covenant . what have they done with the prophets of the lord ? knockt them o' the head , slain them , kill'd them , thrown down his altars , and no worshipping of god ; and yet these were the men that were the seed of abraham , that had all the means of grace offered them ; god had given them many a call , they had the word to do it , and his prophets to do it , and yet we see they all left him . it is true ( as god said afterwards in reproving elijahs judgment in the case , i have a few more , my kingdom are not all gone ) saith god , i have reserved seven thousand , that keep covenant with me . ai , but ( my brethren ) what are seven thousand to a whole kingdom ? what if god may have seven thousand in england to keep covenant with god ? what if twenty thousand ? what are they to compare to those many hundred thousands that are in england ? here you see many are called , but few chosen ; many are taken visibly into a covenant , but there are few that are spiritually in covenant with god. well , what became of these ten tribes ? these that had the oracles , covenant , and promises among them ? what became of them ? why you shall see what became of them , ( no good , you may be sure , god pays them off their old scores at length ) god is a long time in reckoning , but be sure he will do them justice in the end . he will do it , 2 king. 17.18 , there you shall see the destruction of them ( in the 15 vers . and they rejected his statutes , and his covenants that he made with their fathers — and they followed vanity . ) therefore ( vers . 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 . 22. for the children of israel walked in the sins of jeroboam which he did , they departed not from them . 23 , vntil the lord removed israel out of his sight as he said by all his servants the prophets . ( the word of god spoken by his servants and ministers , ( though but men ) he will make it good ; here you have minister after minister come to you ; and believe it , when we speak his word in his name , he will take care of our honour , and of our word ; he made good the preachings of his servants the prophets . ) so was israel carried away out of their own land to assyria unto this day . there came the king of assyria upon them , and took them away , and spoiled them , and carried them away captive , and they never returned more into the land of canaan to this day . o wicked people ! they had the means of grace , but would not make use of them . you are told of heaven and hell , and bid to repent , but no body repents ; here you give us the hearing , and when you have done , you go away ; and when gone , you pass on in a carnal manner , and there is no reformation of your lives . but ( pray ) what became of the other tribes that were under the tutilage and government of the posterity of david ? why the truth is , they were sometimes better than the other . but see also what became of them for their revolts , 2 chron. 36.15 , 16. but what did they do ? ( these were the two tribes ) they mocked the messengers of god , and despised his words , and misused his prophets , until the wrath of the lord arose upon them , till there was no remedy . 17 , therefore he brought upon them the king of chaldees , who slew their young men with the sword , in the house of their sanctuary , and had no compassion upon young man or maiden , old man , or him that stooped for age ; he gave them all into his hand . and this was all for their general revolt that they made from god. follow it ( now ) to the time of christ ; when christ jesus came into the world , and preached the gospel himself , one would have thought now , that though they had abused all his prophets of old , yet now his son himself is come , sure they would hearken to him . when christ himself turns preacher , and works such miracles among them to confirm his doctrine , and to evidence himself to be sent from god , and all this to bring them to heaven : when christ came to preach the gospel , did they believe him ? no , he lifted them up to heaven by means ; he would as it were have drag'd them by force , he lifted up voice and cried , ho , every one that thirsteth , come unto me , and drink of the water of life freely . he cried and wept over them , o that she had known the things of her peace ! ( mighty earnest ! ) i would have gathered her , but she would not . and did they believe ? no. why , what do they do ? they conspire together , and lay hold of him as a malefactor , and crucified him ; they put him to death : & as being very well satisfied , when that innocent blood was shed , o say they , let his blood come upon us and our children : we are not afraid of his blood . of all that people of the jews , there was but a few that did believe in him : and that the apostle takes notice of , rom. 11.5 , i say then , ver. 1 , hath god cast off his people ? god forbid . for i am an israelite : god hath not cast away all israel , not every individual : for i am of the tribe of benjamin : and through gods mercy , i am not cast away ( saith he ) , for i do believe in christ , and there are some few with me that do believe also . but what became of the whole nation ? they are cut off , the curse of god is upon them , and they are a hissing and disgrace to this very day . i tell you , sirs , of these poor contemptible jews ; god offered them a christ before he offered him to you : christ came of the loyns of a jew , he was born ( after the flesh ) of a jew , he was first sent to the jews ; and offered grace first to the jews ; and you came in but in the second place . but for their infidelity , god hath cut them off , only a remnant , a little scattering flock , they hearkned , they believed , they embraced christ , and they were saved , and the rest were cut off . here are a great many instances , that many are called , but few chosen . here is a great deal of preaching to england , but few of england like to be saved : don't think it a hard censure . what a whole world drowned , and but eight saved ? what a whole kingdom of ten tribes , and but seven thousand saved ? what , that great kingdom of judah cut off , and but a few of them saved ? there were ( it is true ) a good seed in that kingdom of judah , but take the generality of them , they did provoke god as much as her sister samaria did . well , but what shall we say of our selves ? look in the glass of the christian church , and then tell me , how many among us are like to be saved ? 2 cor. 6.10 , know ye not , ( ver. 9 , ) that the unrighteous shall not inherit the kingdom of god ? ( and if they do not , they shall never be saved ; for none are saved , but they inherit the kingdom of god ) who are they ? why god knows , some of you may read your own names here in your character . be not deceived , neither fornicators , or unclean persons : you know what it means : if there be any wanton persons here , the lord give you repentance . such as you are for the flood , and for the fire , and for hell. god hath set you a-part . the lord give you repentance . no idolater , no image-worshipper , no host-worshipper ; such as those popish idolater , worshipping saints and angels , and praying to a peice of bread , as unto god himself . these are idolaters . god will not give his honour to any other . and papists will know in the end , that they have wronged god , to give his honour to a peice of bread . god will not be wronged of his glory . be not deceived , many idolaters have been apt to flatter themselves , that it shall go well with them ; but they have deceived themselves , and so will these in the end . no adulterers , the lord help you to look into your hearts and lives : there is an adulterous heart , and an adulterous life : none such shall enter into the kingdom of god. these are all for the flood , these are set a-part for burning : assuredly , you shall be burned , if you repent not . believe it , it will be so , if you reform not ; you may laugh and mock at me , and paul , and the bible , as the old world did at noah . nor effeminate , not abusers of themselves with mankind . no thieves : that is , that repent not in their time . no drunkards ; mark , that you ale-house-haunters , and tavern-haunters ! none of these , not a man of them shall be saved , except , in time they repent and reform their lives . say you so ? none of them ? no , none of them shall inherit the kingdom of god. ah , but ( by your leave ) we won't believe you tho . i know there are but few will believe it . i knew it before i came to you before i read this text , lord who hath believed our report ! i have been a preacher ( up and down ) two and twenty years , and have had experience of the hardness of mens hearts . i can preach to them , and take them in a room , and sit an hour over a hard heart , and make it no more stir , than a rock : no , he does not believe , turns away , and laughs at ( perhaps ) all the counsel given him . but whether you believe , or believe not , this day know , god hath given you warning ; you are men as certainly set aside , and designed to be eternally burned , as the old wicked world was designed to be drowned . and if you say why do i give you this notice ? why , the lord in mercy gives it you , that in time you may repent . but if you repent not ; as the flood drowned the old world , so hell will burn and torment you . but truly i have not come to the half of that which i intended . the question will be , what is the reason that men will not believe ? what , but eight persons believe , in a whole world ? but one elijah in a whole ten tribes ? what , but one elijah ? no truly , for ought that he knew . what , but a remnant in the time of christ ? no , but a remnant . so but a few , a very few in england . what is the reason of all this ? why the general reason of it all , is this : neither would the old world believe , that god was in good earnest ; neither would israel believe , neither will england believe ; they don't believe what is said . no. what if god speaks by a noah , will you believe ? no. what if god speaks by a moses , will you believe ? no. vvhat if god appeareth upon a mount , and speaks signally , will you believe now ? yes , for a little while , but not long , as they did not . vvill you believe by a christ ? no. ( crucifie him . ) will you believe the apostles ? no. will you believe us that speak ? no , no , you will believe none ? what is the reason of it , why wont you believe ? vvhy , i think this is one reason : in very truth , saith the poor carnal wicked world , we do not believe that god is in good earnest ; none of them did , till they found the judgment upon them . but why , you poor sinners , why do not you believe that god is in good earnest now ? vvhy i will tell you , you flatter your selves thus ; surely god is a very good god , and he hath done us good all our days ; he hath been my god twenty , thirty , forty years ; he hath fed me when hungry ; and when naked he hath clothed me ; and when sick , he hath healed me and mine ; and when in danger he hath deliver'd ; and do you think that god will damn me , and burn me ( as you talk of ) at last ? ai , but sinner ! hath not god said he will ? ai , but say you , god is not in good earnest ; he threatens us , but as we threaten our children . we threaten our children sometimes what we will do ! and then lay down the rod again . ai , but sinner ! god is not like a man , that he should change . but say you , he is good . 't is true , or else he would never have stayed so long ; but for you to say he is good , and will not therefore be true to his word , that 's absurd . why should he not ( notwithstanding all his goodness ) damn such a rebel as thou art , as well as damn an angel ? thou art his creature ? so were the angels . does god give thee abundance of the glory of the earth ? so god gave him abundance of the glory of heaven , and yet notwithstanding all this , for sin he threw the angels down into hell , and now they are devils . why , if god spared not an angel , dost thou think he will spare a man or woman ? nay , when thou hast provoked him to wrath more than the devil , dost thou think he will spare thee , and not an angel ? god never offered a saviour to the devil , but he offered a saviour to thee , that if thou wilt repent and turn , he will save thee : and wilt thou abuse all , and go on in thy wickedness ? why certainly , as thou sinnest more in this respect than the devil , thou wilt as sure go to hell as he did ; 't is not your relation to god as creatures , that will save you . what , ( i pray ) was the old world ? did not god drown them all ? were not they men and women as you ? and had not they children as well as you ? and had not god bowels to them , as well as to you ? but was god loth to drown them ? why , first , it repenteth me , saith god , that i made them , i will drown them all ; tush , say they , god is so good he will not . but i will , says god. you say god hath done you good , and heal'd you of many diseases , and hath looked to you , and blessed you , and hath wrought wonders for you , and that therefore he will never damn you . o poor sinner ! how simply dost thou cheat thy self ? single me out any blind drunkard , or unclean person , or self-justiciary , i would single thee out , and reason with thee this day ; god hath wrought wonders for me , he will not damn me ( saist thou ) . alas ! that 's true , says a poor drunken water-man , i was at sea , and was in danger to be drown'd , and god saved me ; and do you think that he will damn me ! and saith another , such a time i was ready to fall off from a house , and god prevented me . why i tell thee now , that though god does give many signal mercies and tokens of his long suffering to sinners , he does not intend therefore to save them . when god brought israel out of egypt , did god ever work such miracles for you , as he did for them ? did god ever bring ten plagues upon your enemies to deliver you from them ? did god ever in a danger that you have been in , make a sea for you to pass through , and your life saved ? and when you were hungry , and had no bread , did god ever rain bread down from heaven to you ? when you were thirsty , did god ever bring water out of a rock to quench your thirst ? these , and such things as these did god do for israel . here now was some ground for them to plead , and yet though god did this ; did he love israel so , that he would not destroy them ? no. he laid their carcases as dung in the wilderness , and swore in his wrath that they should never enter into his rest . i 'le tell thee sinner , if thou livest for forty years together upon bread out of the clouds , yet if thou livest and diest in thy sins , thou wilt most certainly be damned . god can be good , ( man ! ) for all thou art damned ; for god is good to the angels that stand , though the rest that fell are in hell ; so he will be good in his mercy to saints and angels , when the wicked are thrust down into hell. god can be good , ( man ! ) and god can do thee good , and when he hath done , he can hang thee up in flames . alas , you see that commonly among your malefactors , princes do allow their prisoners to have meat and drink , while they are in prison , they should not be starved ; and when condemned to be hanged , there will be care taken , that they should be fed and clothed ; but when the day comes , away they are bound , and to the cart and gallows they go . thou prisoner ! ( for so thou art in the decree of god ) before thou come to that prison of hell , he will feed thee , and clothe thee , and yet all this while intends to destroy thee , if thou repent not . ai , but say you , there is another reason of our unbelief : why truly , god hath threatned such great things that they are incredible . vvhy , what are they ? god threatens prisons for spirits ; alas , we can't understand how this spirit should live after our bodies are dead , that when our bodies are rotting in the grave , our souls should be roaring in flames . and then again god tells us of the resurrection of our bodies ; how is it possible it should be so ? and then again , god threatens to throw our bodies and souls into hell , to be burned for ever ; an incredible thing ! who can believe this , when we can hardly live fifty or threescore years , how can we be alive for ever and ever ? and that christ should judg the world ; it is now sixteen hundred years ago ; wonderful things ! here has been a great deal of talking , but no performance . a company of fables ! we can't believe them ; and who would go and venture to make themselves sad and miserable in the world , with fear and repentance ; with fear of these things that are never like to come to pass . i know it , sinners , that these are the workings of thy heart , as well as if i was within thee . vvhy , do you think there are any such here , that are of such a mind ? why truly , it is likely , for there were such in the apostles days , and of this sort of people the apostle speaks in 2 pet. 3.2 , that in the latter days there should come scoffers , walking after their own lusts : one after the lust of uncleanness , another after the lust of drunkenness : vvhat are these walkers ? scoffers . vvhat do they scoff at ? why they scoffed at the burning of the world , and the day of judgment . vvhy do these men scoff at it ? why , i will tell you ; they scoff because the scripture does threaten the eternal burning of these sort of men that walk after their own lusts , and they cry , tush , we believe no such thing . vvell , and thus they argue , saying , where is the promise of his coming ? christ said , he would come , and he would come quickly . here is a talk of his coming , but here is no christ come ; when will this trumpet sound ? no , no , for since the fathers fell asleep , all things continue as they were from the beginning of the creation : the sun rises as it did , and the moon observes its course , we have summer and vvinter , and we see all things just as they have been for these five thousand years , and we see no change . no ? ( saith the apostle ) don 't you ? but , saith he , if you are ignorant of this one thing ; you are wilfully ignorant : vvhat is that ? why saith he , that by the word of god , the heavens were of old , and the earth standing out of the water and in the water , whereby the world that then was , being overflowed with water , perished . but the heavens and the earth which are now , by the same word are kept in store , reserved unto fire against the day of judgment , and perdition of ungodly men . i 'le tell thee , thou scoffer , and walker after thy lusts , dost thou not know that god once drowned the world ? if thou art ignorant , 't is a wilful ignorance . and i pray you scoffers , is it not as easie a thing to conceive how god should burn the world , as drown the world ? he hath done one already ; the lord open your ears and hearts to understand it . you scoff now , as the old world scoffed at noah ; but they found that noah's words were true ; and you will find that our words are true too . the lord strike you with the authority of the vvord , that you may receive it as the oracle of god. this is the vvord of god , and do you oppose it , and rebel against it , and slight it if you dare . but i know you have that impudence to do it . but then i summon you to answer it at the day of judgment ; do you remember it then . there are several other workings of carnal hearts , by which they encourage themselves in their wicked lives . what are they ? come let me name them . o say you , we don't deny , but god will condemn men , and we don't deny but god can make good all his threatnings : but say you , we are in such a body , and our bodies are in such want ; you know we must not starve , and suffer our poor wives and children to famish for want of bread ; and truly we are poor , and must work for our livings ; and we are so taken up , that we have no leisure to hear what god says , or what christ says ; we have scarce leisure to read or hear the word of god : this is another thing . i know you would fain be gone , but i will tell you why i stay you so long ; i would fain ( before you go out of them doors ) have you to believe . if gods ministers do so compassionate you , you should compassionate your selves : ah , but say you , i can't attend it , i must be gone , my dinner waits for me ; no , nor to morrow neither . i have no time at all to think of these things . no ? have you no time to think of them ? do you think that they don't deserve your thoughts ? why , what are your poor bodies ( for which you labour so much ) , in a compare to your souls ? i tell thee ( man ) if it were put to thy choice , that thou shouldst either starve , or make use of the means of grace ; thou shouldst rather go and read , and kneel , and pray till thou art faint , and canst scarce rise up : if one must perish , soul or body ; let the body starve . thou poor creature ! thy soul is more worth than thy body ; 't is a thousand times better that thy body should starve , than that thy poor soul should be damned . but , starve ! thou poor unbeliever ! thy wretched heart of unbelief deceives thee . i tell thee ( man ) ! ( but that thou hast no faith to entertain what i say , i tell thee ) if thou wilt but set thy self , first to mind this great work of saving thy soul , and preparing thy ark ; if thou wilt set thy self to look upon thy ways , and confess thy sins , to turn to the lord , to cry mightily , and to pour out thy soul in secret to god , that he would pardon thee , and sanctifie thee , and reform thee , and give thee grace : i tell thee , i dare promise thee in the name of the lord , that thou shalt live more comfortably as to this world , than ever thou didst in all thy life . why , will you promise that we shall grow richer by it ? this i will promise thee in the name of the lord , ( and i am sure 't is true ) that either thou shalt thrive more in the world , or else thou shalt be better contented with what thou hast : and besides , it shall be blessed to thee , that thou wilt say , it is far better to thee than abundance . seek ye first the kingdom of god and his righteousness , and all other things shall be added to you . do but set thy self to pray mightily to god , that whatever he does , he would save thy soul ; and then for thy care , thou mightest cast thy care upon him ; your care distracts you , it is gods setting in with you , that makes your care succesful . o poor sinners , if you were but acquainted with god and christ , you would have a god to cast your care upon . you masters of families ; begin your day with god , bring your families to god , make it your great business to serve god ; and then trust god for his blessing upon your endeavours . there is another reason . what is the reason that you do not believe ? that you believe not god that speaks by his son , and by his prophets ? why truly i dare not believe . for ( to speak plainly ) i am so in love with my sins , that i cannot think to part wirh them ; and i do profess , if i must be damn'd for them , i must run the hazard . such desperate slaves are satan's slaves , though they see hell before them , and in they must , if they repent not ; saith christ , light is come into the world , and men love darkness rather than light , why ? because their deeds are evil . they love their evil deeds , and love darkness , and hate the light of the gospel ; they hate my word , because my word threatens their deeds of darkness with hell ; they can't endure to see what is at the end of sinning . i have kept you a long while ; and so god kept them above a hundred years . i have spent one hour ( perhaps half an hour more ) , but if it were possible that i could preach an hundred years to an unbelieving heart , it would never work upon him , without gods grace : o therefore resist not crace : when i have done all , 't is god that singles out one at one time , and another at another time , and then another , and sometimes many at once , and opens their eyes and hearts , and makes such a sermon bear upon them , and commandeth their hearts to strike in with the word : and if the lord does but bless the word , to take hold of some poor youth , whether man or maid ; it is worth all my labour that i have spent in preaching : if the lord would but bring some poor soul to believe , that the word of god is true , and that it is as certain that they will be damn'd , if they repent not , as is was certain that the old world was drown'd : this might be the beginning of a new life . o 't is an hour well spent , and thou wilt bless god for it , if he will come in with light upon thee , and make thee believe the gospel , that christ is willing to save every penitent sinner that is brought thus to believe in him . o that god would be pleased to convince you that he is in good earnest to damn the wicked and impenitent sinner ; but to bless and crown with eternal life , every obedient soul . i am forced to cut off many things that i have to say ; but the lord in heaven bless this word unto you . finis . books printed for , and are to be sold by tho. parkhurst , at the bible and three crowns in cheapside . sermons on the whole epistle of st. paul to the colossians , by mr. j. daille , translated into english by f.s. with dr. tho. goodwin's , and dr. j. owens epistles recommendatory . an exposition of christs temptation on mat. 4. and peters sermon to cornelius ; and circumspect walking , by dr. tho. taylor . a practical exposition on the 3 d chap. of the 1 st epistle of st. paul to the corinthians , with the godly mans choice , on psal . 4.6 , 7 , 8. by anthony burgess . dr. donns 4to sermons , being his 3 vol. pareus exposition on the revelations . choice and practical expositions on 4 select psalms , viz. the fourth psalm in eight sermons . the forty second psalm in ten sermons . the fifty first psalm in twenty sermons . the sixty third psalm in seven sermons . books 4 to . the door of salvation opened by the key of regeneration , by george swinnock , m.a. an exposition on the five first chapters of ezekiel , with useful observations thereupon , by william greenhil . the gospel covenant opened , by peter bulkley . gods holy-mind touching matters moral , which he uttered in ten commandments : also , an exposition on the lords-prayer , by edward eston , b.d. the fiery jesuit , or an historical-collection of the rise , encrease , doctrines and deeds of the jesuits . horologiographia optica : dyaling , universal and particular , speculative and practical ; together with a description of the court of arts , by a new method , by sylvanus morgan . a seasonable apology for religion , by matthew pool . the practical divinity of the papists discovered to be destructive to true religion , and mens souls , by j. clarkson . the creatures goodness as they came out of gods hand , and the good-mans mercy to the bruit-creatures , in two sermons , by tho. hodges , b.d. certain considerations tending to promote peace and unity amongst protestants . the saints triumph over the last enemy , in a sermon at the funeral of mr. james janeway , by nath. vincent . the morning-lecture against popery , or the principal errors of the church of rome detected and confuted in a morning-lecture , preached by several ministers of the gospel in or near london . four useful discourses , by jeremiah burroughs . a new copy-book of all sorts of useful hands the saints priviledg by dying , by mr. scot. the vertuous daughter , a funeral-sermon , by mr. brian . the miracle of miracles , or christ in our nature , by dr. rich. sibbs . the unity and essence of the cartholick church-visible , by mr. hudson . the intercourse of divine love between christ and the church , or the particular believing soul : in several lectures on the whole second chap. of cant. by john collins , d.d. large 8 vo . the sure mercies of david ; or a second part of heart-treasure . heaven or hell here in a good or bad conscience , by nath. vincent . closet-prayere a christians duty ; by o. heyword . a practial discourse of prayer ; wherein is handled the nature and duty of prayer , by tho. cobbet . of quenching the spirit ; the evil of it by theophilus polwheile . the sure way to salvation ; or a treatise of the saints mystical union with christ ; by richard stedman . m.a. sober singularity , by the same author . heaven taken by storm . the mischeif of sin : both by tho. watson . the childs delight ; together with an english-grammar . reading and spelling made easie ; both by tho. lye. asop's fables , with morals thereupon in english-verse . the young-mans instructor , and the old-mans remembrancer . captives bourd in chains , made free by christ their surety ; both by tho. doolittle . eighteen sermons preached upon several texts of scripture by william whitaker . the saints care for church-communion ; declared in sundry sermons , preached at st. james dukes-place , by zach. crofton . the life and death of edmund stanton d.d. to which is added a treatise of christian conference ; and a d●alogue between a minister and a stranger . sin the plague of plagues , or sinful sin the worst of evils ; by ralph venning . m.a. cases of conscience practically resolved ; by j. norman . the immortality of the soul explained and proved by scripture and reason ; to which is added faiths-triumph over the fears of death , by tho. wadsworth . a treatise of the incomparableness of god , in his being , attributes , works , and word ; by george swinnock , m.a. the generation of seekers ; or the right manner of the saints addresses to the throne of grace , with an exposition on the lords-prayer . an essay to facilitate the education of youth , by bringing down the rudiments of grammar to the sense of seeing , which ought to be improved by syncresis ; by m. lewis of totenham . an artificial vestibulum ; wherein the sense of janua linguarum is contained , compiled into plain and short sentences in english , for the great ease of masters , and expeditious progress of scholars , by m. lewis . baptism no bar to communion ; by jo. bunnian . the dutch-dispensatory ; shewing the vertues , qualities and properties of simples ; the vertue and use of compounds ; whereto is added the compleat herbalist . small octavo . a defence against the fear of death ; by zach. crofton . gods soveraignty displayed ; by william gearing . the godly mans ark , or a city of refuge in the day of his distress , in five sermons ; with mrs. moors evidences for heaven ; by edmund calamy . the almost-christian discovered , or the false professor tried and cast ; by m. mead. a plea for the godly , or the righteous mans excellency . the holy eucharist , or the sacrament of the lords supper . a treatise of self-denial . all three by tho. watson . the life and death of tho. wilson of maidstone in kent . the life and death of doctor sam. winter . worthy-walking press'd upon all that have heard the call of the gospel . the spirit of prayer ; by nath. vincent . the inseparable union between christ and a believer ; by tho. peck . a discourse of excuses ; setting forth the variety and vanity of them : the sin and misery brought in by them ; by john sheffield . invisible realities , demonstrated in the holy life and triumphant death of mr. j. janeway . the saints encouragement to diligence in christs service ; by mr. james janeway . convivium caeleste ; a plain and familiar discourse concerning the lords supper ; by r. kidder . the saints perseverance asserted in its positive-ground against mr. ives . a wedding-ring fit for the finger ; by will. secker . an explanation of the shorter catechism of the assembly of divines ; by tho. lye. the childs delight with pictures ; by tho lye. the life and death of tho. hall. the flat opposition of popery to scripture ; by j.n. chaplain to a person of honour . the weavers pocket-book , or weaving spiritualiz'd ; by j.c.d.d. two disputations of original sin ; by richard baxter . the ready way to prevent sin ; by william bagshaw . the little-peace-maker , discovering foolish pride , the make-bate . philadelphia ; or a treatise of brotherly-love ; by mr. gearing . reformation or ruine , being certain sermons on levit. 26.23 , 24. by tho. hotchkis . finis . a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, 1616-1683. 1688 approx. 179 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53731 wing o812 estc r3626 11790767 ocm 11790767 49192 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. a53731) transcribed from: (early english books online ; image set 49192) images scanned from microfilm: (early english books, 1641-1700 ; 545:1) a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, 1616-1683. [14], 136 p. printed by j. l. for william marshall ..., london : 1688. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. grace (theology) 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 simon charles sampled and proofread 2005-04 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a treatise of the dominion of sin and grace , wherein sin 's reign is discovered , in whom it is , and in whom it is not : how the law supports it : how grace delivers from it , by setting up its dominion in the heart . rom. vi . 14. for sin shall not have dominion over you , for ye are not under the law but under grace . by the late pious and learned minister of the gospel john owen , d. d. london , printed by j. l. for william marshal , at the bible in newgate-street , 1688. to the serious reader . one of the great gospel enquiries that a christian ought to be most critical and curious in resolving to himself , upon the most impartial examination of his own heart , concerning his spiritual state , and standing in grace , is , whether he be in the faith or no ? which doubt can be resolved but two ways , either by faith it self , closing with its true objects as offered in the gospel in its direct act ; and so it evidenceth it self , being the evidence of things not seen , as all the natural senses evidence themselves by their own acts upon their proper objects : for he that sees the sun , hath argument enough to himself , that he is not blind , but hath a seeing eye , and faith , therefore is frequently represented to us by seeing as john vi . 40. and elsewhere ; which evidence is according to the degrees of faith , weaker or stronger , and hence carries lesser or greater assurances with it ; but such as are of the highest and best nature , giving the greatest glory to the grace and truth of god , and the firmest stay to the soul in the greatest storms of temptation , being as an anchor fastened within the vail sure and stedfast . or else additionally , that our joy may be full ; and , for further confirmation , especially in such cases wherein our faith seems to fail us , and we are like thomas , god hath out of his abundant grace in the gospel provided arguments for us to raise from spiritual sence , to judge of our state and standing by . but this requires the teachings of the spirit , and thence a spirit of discerning , experience of , and insight into our own hearts and ways , with senses exercised by reason of use , that these grounds and arguments may be matter of comfort and establishment unto us . i call these latter evidences , subordinate ones , and additional to that of faith , of great use by way of establishment and confirmation unto believers , provided they be not abused to sole resting and reliance upon them , to the great prejudice of our life , of faith , for we live by faith ( so must all repenting sinners when they have attained to the highest pitch of holiness in this life ) and not by sense , no not spiritual sense ; it 's a good hand-maid to faith , but no good mistress to it . moreover trials of this nature are often of a marvellous awakening , and convincing nature unto poor secure sinners , formal and hypocritical professors , for many of them hold true with great demonstration in the negative , 1 joh. iij. 14. he that loveth not his brother , abideth in death . and v. 10. in this the children of god and the children of the devil are manifest , whosoever doth not righteousness is not of god , neither he that loveth not his brother . now these tests come upon an unregenerate man , as clear and strong convictions of his undone estate , when by gospel light shining into his dark heart , it evidently appears , that there is a total absence of such eminent graces , that are inseparable from a child of god ; but when a poor broken-hearted , self-condemning sinner comes to try himself by these tests , especially under great temptation , he chargeth all that he finds in himself for hypocrisy , formality and sin , sits altogether in darkness in respect of those sparks of internal light , and is fain at last when he hath broken all his flints , and worn out all his steel , in compassing himself about with sparks of his own kindling , to turn unto christ by faith , as a prisoner of hope , believing in hope against hope ; and from him to fetch by a direct act of faith , as from the sun of righteousness , all his light of life and comfort , and then he will be able to light all his small tapers , yea all inferiour arguments of his good estate will , flow in with much enlargement , and increase of consolation . as streams of living water flowing forth of the fountain , set open for sin and for vncleanness , into the belly of the true believing sinner , receiving by faith of the fulness of christ through the spirit , abundantly supplying him with rivers of true substantial living graces and consolations , being filled with the fruits of righteousness , to the praise and glory of christ. now among disquisitions of this latter nature and use , this is none of the least , whether we are under the dominion of sin or no ? either we are or are not ; if we are , our state is most certainly dangerous ; for such are under the law , and the law hath concluded all under wrath. if we are not under sin 's dominion , we are in a blessed and happy estate , being under grace ; for these two dominions divide the world , and every son and daughter of adam is under one or the other , and none can be under both at the same time . now our being under grace can be no way better evidenced than by our being in christ by faith , for he that is so is a new creature , is passed from death to life , will still be mortifying sin , the strong man in sin 's dominion being cast out , and therefore faith is said to be our victory , through the supply of all grace received from jesus christ. indeed it calls for no small spiritual skill and understanding to pass aright judgment in these matters : undoubtedly many are deceived in taking wrong measures to search out these deep things of god , taking them to belong to the mere faculties and endowments of a natural man , not considering that they are of the spirits revelation only : and hence it is that many poor creatures in a bondage state under the law , and therefore under sin 's dominion , do work like slaves in the dunghil of their own hearts , to find out some natural religion or moral goodness in themselves , to recommend them unto god ; but such recommendation must be under the law , it cannot be under grace ; and therefore such are under the dominion of sin infallibly as the israelites were , which followed after the law of righteousness but attained not unto the law of righteousness . wherefore , because they sought it not by faith , but as it were by the works of the law , for they stumbled at that stumbling stone , rom. ix . 32. and it is greatly to be bewailed , that many professors that sit under the means of grace , are so tender of their secure and palliated consciences , that they cannot indure that the rays of true gospel light should shine directly into their hearts , being contented with a name only , that they do live ; they are loath to come to any narrow search or trial , least they should be found out and appear to themselves in their ugly shapes , whilst they are willing that all the world should have a good opinion of them , under which they cannot admit of any inward disturbances , but desire to sleep in a whole skin . others there are , sincere , broken-hearted believers , scared at the rock of presumption , on which they see so many professors wracked daily , are apt to fall upon the other extream , and too wrongfully , to free grace , condemn themselves , as being under the dominion of sin , and therefore censure themselves to be under the law and wrath , notwithstanding all their seeming faith and holiness , calling that presumption and this hypocrisy : hence returning to a kind of spirit of bondage again to fear , their faith is shaken by prevailing unbelief , their peace is broken , and all gospel ordinances rendred ineffectual , as to their true ends of profit , edification and comfort . hence , though they are truly under grace , they do not know , or rather through temptation , will not acknowledge it , but go mourning all the day long , because of the oppressor , and the enemy : but i beseech such a poor soul to consider a little , and not to receive the grace of god in vain , dost thou groan under the vsurpation and oppression of remaining sin , and is this the dominion of it ? is there no difference between sin 's dominion , and sin 's tyranny and vsurpation ? dominion is upon account of right of conquest , or subjection , there is upon both that sin reigns in , carnal and unregenerate men , who yield up their members as instruments of vnrighteousness unto sin , but you reckon your selves dead unto sin , having no joy in its prevalency but grief , being planted in this respect , in the likeness of christ's death , who died unto sin once , but dieth no more . sin shall have no more dominion over him ; likewise reckon ye also your selves dead indeed unto sin , but alive unto god through jesus christ our lord , i. e. to be under grace , to put your self freely and joyfully under the conduct and dominion of jesus christ , and to keep up a continual fight and opposition against the prevailing power of sin. indeed sin will often , as an out-lying watchful enemy , make its assaults and incursions on the best of god's children , as it did on david , hezekiah , peter , and though it may make breaches upon them , sin shall not have a dominion , and set up a throne of inquity in their hearts . grace will beat out sin 's throne ; for , indeed , the words of this text , that is , the subject of the ensuing treatise , carry the force of a promise to the saints , to animate and encourage them to fight against sin under the banner of our lord jesus , the captain of our salvation made perfect through sufferings ; for sin shall not have dominion , &c. in treating of which text , this late learned and reverend author hath acted the part of a good work man , that rightly divided the word of god ( as in all his other writings of the like nature ) giving every one their portion , as it belongs to them , with so much perspicuity and demonstration , that if ( christian reader ) thou wilt afford a little time and pains to read , meditate , dilate and digest well the truths here laid before thee , through the blessing of the god of all grace , thou wilt find much satisfaction , and real spiritual advantage unto thy soul , either to awaken and recover thee from under the dominion of sin ( the dangerous and palpable symptoms thereof , being here plainly made manifest ) or else to discover thy happy estate in being taken from under the law , and brought under the dominion of grace , whereby thou maist assume great encouragement to thy self , to proceed more chearfully in running the race set before thee . it 's enough to say , that the author hath left his encomium firmly rooted in the minds of all pious and learned men , that are acquainted with his writings , polemick or practical : yea , his renown will always be great in after generations among the churches of christ , and all true lovers of the great truths of the gospel . and that he is the author of this small tract is sufficient to recommend it to thy most serious perusal , taking this assurance , that it was left ( among other writings of great value ) thus perfected for the press by his own hand , and is now by his worthy relict published for the benefit of others besides her self . i doubt not but thou wilt say , that it will answer the several lines that hath been drawn in thy heart , by sin or grace , as face answereth face in a glass , and that this may be the effect of thy perusal thereof , in order to thy spiritual and eternal wellfare , is the hearty desire and prayer of thy unfeigned well-wisher , j. c. the contents . chap. i. what sin is consistent with the state of grace , and what not . sin 's great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . page 1 chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . page 9 chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . page 32 chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . page 72 chap. v. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrones sin and gives dominion over it . page 92 chap. vi. the practical observations drawn from , and application made of , the whole text. — page 100. a treatise of the dominion of sin and grace , rom. vi . 14. for sin shall not have dominion over you , for ye are not under the law but under grace . chap. i. what sin is consistent with the state of grace , and what not . sins great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . the psalmist treating with god in prayer about sin , acknowledgeth , that there are in all men unsearchable errors of life , beyond all humane understanding or comprehension ; with such daily sins of infirmity , as stand in need of continual cleansing and pardon , psal. xix . 12. who can understand his errors ? cleanse thou me from secret faults . but yet he supposeth that these things are consistent with a state of grace , and acceptation with god. he had no thought of any absolute perfection in this life ; of any such condition as should not stand in need of continual cleansing and pardon . wherefore there are or may be such sins in believers , yea many of them , which yet under a due application unto god , for purifying and pardoning grace , shall neither deprive us of peace here , nor endanger our salvation hereafter . but he speaks immediately of another sort of sins , which partly from their nature , or what they are in themselves ; and partly from their operation and power , will certainly prove destructive unto the souls of men wherever they are . v. 13. keep back thy servant also from presumptuous sins ; let them not have dominion over me , then shall i be upright , and i shall be innocent from the great transgression . this is the hinge whereon the whole cause and state of my soul doth turn . although i am subject to many sins of various sorts , yet under them all i can and do maintain my integrity and covenant vprightness in walking with god ; and where i fail am kept within the reach of cleansing and pardoning mercy continually administred unto my soul by jesus christ. but there is a state of life in this world wherein sin hath dominion over the soul ; acting it self presumptuously , wherewith integrity and freedom from condemning guilt are inconsistent . this state therefore , which is eternally ruinous unto the souls of men , he deprecates with all earnestness , praying to be kept and preserved from it . what he there so earnestly prays for , the apostle in the words of the text promiseth unto all believers , by virtue of the grace of christ jesus administred in the gospel . both the prayer of the prophet for himself , and the promise of the apostle in the name of god unto us , do manifest of how great importance this matter is , as we shall declare it to be immediately . there are some things supposed or included in these words of the apostle . these we must first a little enquire into , without which we cannot well understand the truth it self proposed in them . as , it is supposed , that sin doth still abide in and dwell with believers . for so is the meaning of the words . that sin which is in you shall not have dominion over you ; that is , none of them who are not sensible of it , who groan not to be delivered from it , as the apostle doth , rom. vij . 24. those who are otherwise minded , know neither themselves , nor what is sin , nor wherein the grace of the gospel doth consist . there is the flesh remaining in every one which lusteth against the spirit , gal. v. 17. and it adheres unto all the faculties of our souls ; whence it is called the old man , rom. 6. 6. ephes. 4. 22. in opposition unto the renovation of our minds , and all the faculties of them called the new man , or new creature in us . and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. xiij . 14. a continual working and provision to fulfil its own lusts : so that it abides in us in the way of a dying , decaying habit , weakned and impaired ; but acting its self in inclinations , motions and desires , suitable unto its nature . as scripture and experience concurr herein , so a supposition of it is the only ground of the whole doctrine of evangelical mortification . that this is a duty , a duty incumbent on believers all the days of their lives , such a duty as without which they can never perform any other in a due manner ; will not be denied by any , but either such as are wholly under the power of atheistical blindness , or such as , by the fever of spiritual pride , have lost the understanding of their own miserable condition ; and so lie dreaming about absolute perfection . with neither sort are we at present concerned . now the first proper object of this mortification is this sin that dwells in us . it is the flesh which is to be mortified , the old man which is to be crucified , the lusts of the flesh with all their corrupt inclinations , actings , and motions that are to be destroyed , rom. vi . 6. gal. v. 24. col. iij. 1. unless this be well fixed in the mind , we cannot understand the greatness of the grace and privilege here expressed . 2. it is supposed that this sin which in the remainders of it , so abides in believers , in various degrees , may put forth its power in them , to obtain victory and dominion over them . it is first supposed , that it hath this dominion in some , that it doth bear rule over all unbelievers , all that are under the law ; and then that it will strive to do the same in them that believe , and are under grace . for affirming that it shall not have dominion over us , he grants that it may or doth contend for it , only it shall not have success , it shall not prevail . hence it is said to fight and war in us , rom. vij . 23. and to fight against our souls , 1 pet. ij . 12. now it thus fights and wars and contends in us for dominion ; for that is the end of all war : whatever fights , it doth it for power and rule . this therefore is the general design of sin in all its actings . these actings are various , according to the variety of lusts in the minds of men ; but its general design in them all , is dominion . where any one is tempted and seduced of his own lusts , as the apostle james speaks , be it in a matter never so small or so unusual , or the temptations thereunto may never occurr again ; the design of sin lies not in the particular temptation , but to make it a means to obtain dominion over the soul. and the consideration hereof should keep believers always on their guard against all the motions of sin ; though the matter of them seem but small , and the occasions of them such as are not like to return . for the aim and tendancy of every one of them is dominion and death , which they will compass , if not stopt in their progress , as the apostle there decalres , james i. 14 , 15. believe not its flatteries , is it not a little one ? this is the first or shall be the last time : it requires only a little place in the mind and affections , it shall go no farther : give not place to its urgency and solicitations ; admit of none of its excuses or promises ; it is power over your souls unto their ruine that it aims at in all . 3. there are two ways in general whereby sin acts its power , and aims at the obtaining this dominion , and they are the two only ways whereby any may design or attain an unjust dominion ; and they are deceit and force ; both of which i have fully described in another discourse . with respect whereunto it is promised , that the lord christ shall deliver the souls of the poor that cry unto him , from deceit and violence , psal. lxxii . 14. these are the two only ways of obtaining an unjust dominion ; and where they are in conjunction , they must have a mighty prevalency , and such as will render the contest hazardous . there are few believers but have found it so , at least in their own apprehensions ; they have been ready to say at one time or another , we shall one day fall by the hand of this enemy ; and have been forced to cry out unto jesus christ for help and succour with no less vehemency than the disciples did at sea , when the ship was covered with waves , lord save us , we perish , matth. viij . 24 , 25. and so they would do , did he not come in seasonably to their succour , heb. ij . 18. and herein the soul hath frequently no less experience of the power of christ in his grace , than the disciples on their out-cry had of his soveraign authority , when he rebuked the winds and the seas , and there was a great calm . this dominion of sin is that which we have here security given us against : though it will abide in us , though it will contend for rule by deceit and force , yet it shall not prevail , it shall not have the dominion . and this is a case of the highest importance unto us . our souls are and must be under the rule of some principle or law. and from this rule , our state is determined and denominated . we are either servants of sin unto death , or of obedience unto righteousness , rom. vi . 16. this is the substance of the discourse of the apostle in that whole chapter ; namely , that the state of the soul , as unto life and death eternal , follows the conduct and rule that we are under . if sin have the dominion , we are lost for ever . if it be dethrown'd , we are safe . it may tempt , seduced and entice , it may fight , war , perplex and disquiet , it may surprize into actual sin ; yet if it have not the dominion in us , we are in a state of grace and acceptation with god. chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . we shall enquire into three things from the words of this text. i. what is that dominion of sin , which we are freed from , and discharged of by grace . ii. how we may know whether sin hath the dominion in us or no. iii. what is the reason and evidence of the assurance here given us , that sin shall not have dominion over us ; namely , because we are not under the law , but under grace . 1. as unto the first of these , i shall only recount some such properties of it , as will discover its nature in general ; the particulars wherein it doth consist , will be considered afterwards . 1. the dominion of sin is perverse and evil , and that on both the accounts which render any rule or dominion so to be . for , 1. it is vsurped . sin hath no right to rule in the souls of men. men have no power to give sin a right to rule over them . they may voluntarily enslave themselves unto it ; but this gives sin no right or title . all men have originally another lord , unto whom they owe all obedience ; nor can any thing discharge them from their allegiance thereunto : and this is the law of god. the apostle saith indeed , that unto whom men yield themselves servants to obey , his servants they are to whom they obey , whether of sin unto death , or of obedience unto righteousness , v. 19. and so it is , men are thereby the proper servants of sin ; they become so by their own voluntary subjection unto it : but this gives sin no title against the law of god , whose right alone it is to bear sway in the souls of men . for all that give up themselves to the service of sin , do live in actual rebellion against their natural leige lord. hence sundry things do follow : first . the great aggravation of the evil of a state of sin. men who live therein , do voluntarily wrest themselves , what lieth in them , from under the rule of the law of god , and give up themselves to be slaves unto this tyrant . could it lay any claim to this dominion , had it any title to plead , it were some alleviation of guilt in them that give up themselves unto it . but men yield up themselves to the slavery of sin , as the apostle speaks ; they reject the rule of god's law , and chuse this foreign yoke , which cannot but be an aggravation of their sin and misery . yet so it is , that the greatest part of men do visibly and openly profess themselves the servants and slaves of sin. they wear its livery , and do all its drudgery ; yea they boast themselves in their bondage , and never think themselves so brave and gallant , as when by profane swearing , drunkenness , uncleanness , covetousness , and scoffing at religion , they openly disavow the lord whom they serve , the master to whom they do belong . but their damnation sleepeth not , whatever they may dream in the mean time . 2. hence it follows that ordinarily all men have a right in themselves , to cast off the rule of sin , and to vindicate themselves into liberty . they may when they will , plead the right and title of the law of god unto the rule of their souls , to the utter exclusion of all pleas and pretences of sin , for its power . they have right to say unto it , get thee hence , what have i to do any more with idols ? all men , i say , have this right in themselves , because of the natural allegeance they owe to the law of god ; but they have not power of themselves to execute this right , and actually to cast off the yoke of sin ; but this is the work of grace . sin 's dominion is broke only by grace . but you will say then , unto what end serves this right , if they have not power in themselves to put it in execution ? and how can it be charged as an aggravation of their sin , that they do not use the right which they have , seeing they have no power so to do ? will you blame a man that hath a right to an estate if he do not recover it , when he hath no means so to do ? i answer briefly three things . 1st . no man living neglects the use of this right , to cast off the yoke and dominion of sin , because he cannot of himself make use of it ; but meerly because he will not . he doth voluntarily chuse to continue under the power of sin , and looks on every thing as his enemy , that would deliver him . the carnal mind is enmity against god , it is not subject unto his law , nor can it be , rom. viii . 7. when the law comes at any time to claim its right and rule over the soul , a man under the power of sin , looks on it as his enemy that comes to disturb his peace , and fortifies his mind against it . and when the gospel comes and tenders the way and means for the souls delivery , offering its aid and assistance unto that end ; this also is looked on as an enemy , and is rejected , and all its offers unto that end . see prov. i. 20 , 21 , 22 , 23 , 24 , 25. and john iii. 19. this then is the condition of every one that abides under the dominion of sin : he chuses so to do ; he continues in that state by an act of his own will ; he avows an enmity unto every thing which would give him deliverance ; which will be a sore aggravation of his condemnation at the last day . 2ly . god may justly require that of any , which it is in the power of the grace of the gospel to enable them to perform and comply withal . for this is tendred unto them in the preaching of it every day . and although we know not the ways and means of the effectual communication of grace unto the souls of men ; yet this is certain , that grace is so tendred in the preaching of the gospel , that none go without it , none are destitute of its aids and assistances , but those alone , who by a free act of their own wills , do refuse and reject it . this is that which the whole cause depends on ; you will not come unto me , that you may have life . and this all unbelievers have or may have experience of in themselves . they may know on a due examination of themselves , that they do voluntarily refuse the assistance of grace , which is offered for their deliverance . therefore is their destruction of themselves . but , 3ly . there is a time , when men lose even the right also . he who gave up himself to have his ear bored , lost all his claim unto future liberty ; he was not to go out at the year of jubile . so there is a time when god judicially gives up men to the rule of sin , to abide under it for ever ; so as that they lose all right unto liberty . so he dealt with many of the idolatrous gentiles of old , rom. i. 24 , 26 , 28. and so continues to deal with the like profligate sinners . so he acts towards the generality of the anti-christian world , 2 thess. ii . 11 , 12. and with many despisers of the gospel , isa. vi . 9 , 10. when it is come to this , men are cast at law ; and have lost all right and title unto liberty from the dominion of sin. they may repine sometimes at the service of sin or the consequence of it , in shame and pain , in the shameful distempers that will pursue many in their uncleanness ; yet god having given them up judicially unto sin , they have not so much as a right to put up one prayer or petition for deliverance ; nor will they do so , but are bound in the fetters of cursed presumption or despair . see their work and wages , rom. ii . 5 , 6. this is the most woeful state and condition of sinners in this world ; an unavoidable entrance into the chambers of death . you that have lived long under the power of sin , beware least that come upon you which is spoken of in these scriptures . you have as yet a right unto deliverance from that bondage and servitude wherein you are , if you put in your claim in the court of heaven . you know not how soon you may be deprived of this also , by god's giving you up judicially unto sin and satan . then all complaints will be too late , and all springs of endeavours for relief be utterly dry'd up . all your reserves for a future repentance shall be cut off , and all your cries shall be despised : prov. i. 25 , 26 , 27 , 28 , 29. whilst it is yet called to day harden not your hearts , least god swear in his wrath , that you shall never enter into his rest. that you may be warned , take notice that the signs or symptoms of the approach of such a season , of such an irrecoverable condition , are ( 1. ) a long continuance in the practice of any known sin . there are bounds of divine patience . the long suffering of god for a time waits for repentance , 1 pet. iij. 20. 2 pet. iij. 9. but there is a time , when it doth only endure vessels of wrath , fitted for destruction , rom. ix . 22. which is commonly after a long continuance in known sin . ( 2. ) when convictions have been digested , and warnings despised . god doth not usually deal thus with men , until they have rejected the means of their deliverance . there is a generation indeed , who from their youth up do live in a contempt of god ; such are those proud sinners whom the psalmist describes , psal. x. 2 , 3 , 4 , 5 , 6 , 7 , &c. there are seldom any tokens of the going forth of the decree against this sort of men. the appearing evidences of it , are their adding drunkenness unto thirst ; one kind of sin unto another , making a visible progress in sinning , adding boasting and a profane contempt of all things sacred , unto their course in sin. but ordinarily those that are in danger of this judicial hardness , have had warnings and convictions , which made some impression on them ; but are now left without any calls and rebukes , or at least any sense of them . ( 3 ) . when men contract the guilt of such sins , as seem to entrench on the unpardonable sin against the holy ghost . such as proud , contemptuous , malicious reproaches of the ways of god , of holiness , of the spirit of christ and his gospel . this sort of persons are frequently marked in the scripture , as those who at least are nigh unto a final and fatal rejection . ( 4. ) a voluntary relinquishment of the means of grace , and conversion unto god , which men have enjoy'd . and this is commonly accompanied with an hatred of the word , and those by whom it is dispensed . such persons god frequently , and that visibly , gives up in an irrecoverable way unto the dominion of sin. he declares that he will have no more to do with them . ( 5. ) the resolved choise of wicked , profane , unclean scoffing society . it is very rare that any are recovered from that snare . and many other signs there are of the near approach of such an hardning judgment , as shall give up men everlastingly to the service of sin. oh that poor sinners would awake , before it be too late . 2. this dominion of sin is evil and perverse , not only because it is unjust and usurped , but because it is always used and exercised unto ill ends , unto the hurt and ruine of them over whom it is . an usurper may make use of his power and rule for good ends , for the good of them over whom he rules . but all the ends of the dominion of sin are evil unto sinners . sin in its rule will pretend fair , offer sundry advantages and satisfactions unto their minds . they shall have wages for their work : pleasure and profit shall come in by it . yea on divers pretences it will promise them eternal rest at the close of all ; at least that they shall not fail of it by any thing they do in its service : and by such means it keeps them in security . but the whole real design of it , that which in all its power it operates towards , is the eternal ruine of their souls ; and this sinners will understand when it is too late , jerem. ij . 13 , 19. 2dly . this dominion of sin is not a meer force against the will and endeavours of them that are under it . where all the power and interest of sin consists in putting a force on the mind and soul by its temptations , there it hath no dominion . it may perplex them , it doth not rule over them : where it hath dominion , it hath the force and power of a law in the wills and minds of them in whom it is . hereby it requires obedience of them , and they yield up themselves servants to obey it , rom. vi . 16. wherefore unto this dominion of sin , there is required a consent of the will in some measure and degree . the constant reluctancy and conquering prevalency of the will against it , defeats its title unto rule and dominion ; as the apostle declares at large in the next chapter . the will is the sovereign faculty and power of the soul ; whatever principle acts in it , and determines it , that hath the rule . notwithstanding light and conviction , the determination of the whole , as unto duty and sin , is in the power of the will. if the will of sinning be taken away , sin cannot have dominion . here is wisdom . he that can distinguish between the impressions of sin upon him , and the rule of sin in him , is in the way of peace . but this oft-times ( as we shall farther see , with the reason of it ) is not easily to be attained unto . convictions on the one hand , will make a great pretence and appearance of an opposition in the will unto sin , by their unavoidable impressions on it , when it is not so . and disturbed affections under temptations , will plead , that the will it self is given up unto the choice and service of sin , when it is not so . the will in this matter is like the thebans shield , whilst that was safe they conceited themselves victorious , even in death . however this case is determinable by the light of scripture and experience , and it is here proposed unto a determination . 3dly . it is required unto this dominion of sin , that the soul be not under any other supreme conduct ; that is , of the spirit of god , and of his grace by the law. this is that which really hath the sovereign rule in all believers : they are led by the spirit , guided by the spirit , acted and ruled by him , and are thereby under the government of god and christ , and no other . with this the rule of sin is absolutely inconsistent . no man can at once serve these two masters . grace and sin may be in the same soul at the same time ; but they cannot bear rule in the same soul at the same time . the throne is singular , and will admit but of one ruler . every evidence we have of being under the rule of grace , is so , that we are not under the dominion of sin. this therefore is the principal way and means which we have to secure our peace and comfort against the pretences of sin , unto the disquietment of our consciences . let us endeavour to preserve an experience of the rule of grace in our hearts , col. iij. 15. under a conduct and rule whence our state is denominated , we are and must be . this is either of sin or grace . there is no composition nor copartnership between them , as to rule : as to residence there is , but not as unto rule . if we can assure our selves of the one , we secure our selves from the other . it is therefore our wisdom , and lies at the foundation of all our comforts , that we get evidences and experience of our being under the rule of grace ; and it will evidence it self , if we are not wanting unto a due observation of its acting , and operation in us . and it will do it , among others , these two ways . 1. by keeping up a constancy of design in living to god , and after conformity unto christ , notwithstanding the interposition of surprizals by temptations , and the most urgent solicitations of sin : this is called , cleaving unto god , with purpose of heart , acts xi . 23. this will be , where-ever grace hath the rule . as a man that goeth to sea , designs some certain place and port , whither he guides his course ; in his way he meets , it may be , with storms and cross winds , that drive him out of his course , and sometimes directly backward , towards the place where he set forth ; but his design still holds , and in the pursuit thereof , he applies his skill and industry , to retrieve and recover all its losses and back-drivings ; by cross winds and storms . so is it with a soul under the conduct of grace ; its fixed design is to live unto god ; but in its course it meets with storms and cross winds of temptations , and various artifices of sin. these disturb him , disorder him , drive him backwards sometimes , as if it would take a contrary course , and return unto the coast of sin from whence it set out . but where grace hath the rule and conduct , it will weather all these oppositions and obstructions ; it will restore the soul , bring it again into order , recover it from the confusions and evil frames that it was drawn into . it will give a fresh predominancy unto its prevalent design of living unto god in all things . it will do this constantly as often as the soul meets with such ruffles from the power of sin ; when there is a radical firmitude and strength in a cause or design , it will work it self out , through all changes and variations . but when the strength of any cause is but occasion , the first opposition and disorder will ruine us . so , if mens purposes of living unto god , be only occasional from present convictions , the first vigorous opposition or temptation will disorder it , and overthrow it . but where this is the radical design of the soul , from the power of grace , it will break through all such oppositions , and recover its prevalency in the mind and affections . hereby doth it evidence its rule , and that the whole interest of sin in the soul is by rebellion , and not by virtue of dominion . 2. it doth so , by keeping up a constant exercise of grace in all religious duties ; or , at least , a sincere endeavour , that so it may be . where sin hath the dominion , it can allow the soul to perform religious duties , yea , in some cases , to abound in them . but it will take care that divine grace be not exercised in them . whatever there may be of delight in duties or other motions of affection , which light , and gifts , and afflictions , and superstition will occasion , there is no exercise of divine faith and love in them : this belongs essentially and inseparably unto the rule of grace . where-ever that bears sway , the soul will endeavour the constant exercise of grace in all its duties , and never be satisfied in the work done , without some sense of it . where it fails therein , it will judge it self , and watch against the like surprizals ; yea , unless it be in case of some great temptation , the present sense of the guilt of sin , which is the highest obstruction against that spiritual boldness , which is required unto the due exercise of grace , that is of faith and love in holy duties , shall not hinder the soul from endeavouring after it , or the use of it . if by these means , and the like inseparable operations of grace , we can have an assuring experience , that we are under the rule and conduct of it , we may be free in our minds from disturbing apprehensions of the dominion of sin ; for both cannot bear sway in the same soul. 4thly . it is required hereunto , that sin makes the soul sensible of its power and rule , at least doth that which may do so , unless conscience be utterly seared and hardned , and so past feeling . there is no rule nor dominion , but they are or may be sensible of it , who are subject thereunto . and there are two ways whereby sin in its dominion , will make them sensible of it in whom it rules . 1. in repressing and overcoming the efficacy of the convictions of the mind . those who are under the dominion of sin ( as we shall see more immediately ) may have light into , and conviction of their duty , in many things . and this light and conviction they may follow ordinarily , notwithstanding the dominion of sin. as a tyrant will permit his slaves and subjects ordinarily to follow their own occasions ; but if what they would do , comes either in matter or manner to enterfere with or oppose his interest , he will make them sensible of his power . so sin , where it hath the dominion , if men have light and conviction , it will allow them ordinarily and in many things to comply therewithal . it will allow them to pray , to hear the word , to abstain from sundry sins , to perform many duties , as is expresly affirmed in the scripture , of many that were under the power of sin , and we see it in experience . how much work do we see about religion and religious duties ? what constant observation of the times and seasons of them ? how many duties performed morally good in themselves and useful , by them , who on many other accounts , do proclaim themselves to be under the dominion of sin ? but if the light and conviction of this sort of persons do rise up in opposition unto the principal interest of sin , in those lusts and ways wherein it exerciseth its rule , it will make them , in whom they are , sensible of its power . they that stifle , or shut their eyes against , or cast out of mind , or go directly contrary unto their convictions ; light in such cases will first repine , and them relieve it self with resolutions for other times and seasons ; but sin will carry the cause by virtue of its dominion . hence two things do follow . 1. a constant repugnancy against sin , from light in the mind and conviction in the conscience , doth not prove that those in whom it is , are not under the dominion of sin. for until blindness and hardness do come on men to the uttermost , there will be in them a judging of what is good and evil , with a self-judging with respect thereunto , as the apostle declares , rom. ij . 15. and herein many do satisfie themselves . when their light condemns sin , they suppose they hate it ; but they do not . when convictions call for duties , they suppose they love them ; but they do not . that which they look on as the rule of light in them , in opposition unto sin , is but the rebellion of a natural enlightned conscience , against the dominion of it in the heart . in brief ; light may condemn every known sin , keep from many , press for every known duty , lead to the performance of many ; yet sin have a full dominion in the soul. and this it will evidence when it comes to the trial , in those instances where it exercises its ruling power . 2. that miserable is their condition whose minds are ground continually between the conduct of their light , with the urgency of conviction on the one hand , and the rule or dominion of sin on the other . where-ever light is , it is its due to have the rule and conduct . it is that act whereby the mind loads it self . for men to be forced by the power of their lusts , to act for the most part against their light , as they do where sin hath the dominion , it is a sad and deplorable condition . such persons are said to rebel against the light , job xxiv . 13. because of its right to rule in them , where it is deposed by sin. this makes most men but a troubled sea that cannot rest , whose waves cast up mire and dirt . 2dly . sin will make those in whom it hath dominion sensible of its power , by its continual solicitations of the mind and affections , with respect unto that sin , or those sins wherein it principally exerciseth its rule . having possessed the will and inclinations of the mind with the affections , as it doth where-ever its dominion is absolute , it continually disposeth , enclineth and stirreth up the mind towards those sins . it will level the bent of the whole soul towards such sins or the circumstances of them . nor is there a more pregnant discovery of the rule of sin in any than this , that it habitually engageth the mind and affections , unto a constant exercise of themselves about this or that , some sin , and evil way or other . but yet we must add , that notwithstanding these indications of the ruling power of sin , they are but few in whom it hath this dominion , that are convinced of their state and condition . many are so under the power of darkness , of supine sloath and negligence , and are so desperately wicked , as that they have no sense of this rule of sin. such are those described by the apostle , ephes. iv . 18 , 19. and whereas they are the vilest slaves that live on the earth , they judge none to be free but themselves : they look on others as in bondage to foolish and superstitious fears , whilst they are at liberty to drink , swear , scoff at religion , whore , and defile themselves without controul . this is their liberty ; and they may have that which is as good in hell ; a liberty to curse and blaspheme god , and to fly with revengeful thoughts on themselves , and the whole creation . the light in such persons is darkness it self ; so as that they have nothing to rise up in opposition unto the rule of sin , whence alone a sense of its power doth arise . others ( as we observed before ) living in some compliance with their light and convictions , abstaining from many sins , and performing many duties , though they live in some known sin or other , and allow themselves in it , yet will not allow that sin hath the dominion in them . wherefore there are two things hard and difficult in this case . 1. to convince those in whom sin evidently hath the dominion , that such indeed is their state and condition ; they will with their utmost endeavour keep of the conviction hereof . some justifie themselves , and some will make no enquiry into this matter . it is a rare thing , especially of late , to have any brought under this conviction by the preaching of the word ; though it be the case of multitudes that attend unto it . 2. to satisfie some , that sin hath not the dominion over them , notwithstanding its restless acting it self in them , and waring against their souls ; yet , unless this can be done , it is impossible they should enjoy solid peace and comfort in this life . and the concernment of the best of believers , whilst they are in this world , doth lie herein . for as they grow in light , spirituality , experience , freedom of mind and humility , the more they love to know of the deceit , activity and power of the remainders of sin. and although it works not at all , at least not sensibly in them , towards those sins wherein it reigneth and rageth in others ; yet they are able to discern its more subtil , inward and spiritual actings in the mind and heart to the weakning of grace , the obstructing of its effectual operations in holy duties , with many indispositions unto stability in the life of god , which fills them with trouble . chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . these things being thus premised in general , concerning the nature of the dominion of sin , we shall now proceed unto our principal enquiry ; namely , whether sin have dominion in us or no ? whereby we may know , whether we are under the law or under grace , or what is the state of our souls towards god. an enquiry this is , which is very necessary for some to make , and for all to have rightly determined in their minds , from scripture and experience . for on that determination depends all our solid peace . sin will be in us ; it will lust , fight , and entice us ; but the great question , as unto our 〈◊〉 and comfort is , whether it hath dominion over us or no ? 1. we do not enquire concerning them in whom the reign of sin is absolute and easily discernable , if not to themselves , yet to others . such there are , who visibly yield up their members instruments of vnrighteousness to sin , rom. vi . 13. sin reigns in their mortal bodies , and they openly obey it in the lusts thereof , v. 12. they are avowedly servants of sin unto death , v. 16. and are not ashamed of it . the shew of their countenance doth witness against them ; they declare their sin as sodom ; they hide it not , isa. iij. 9. such are those described , eph. iv . 18 , 19. and such the world is filled withal . such as being under the power of darkness and enmity against god , do act them in opposition to all serious godliness , and in the service of various lusts. there is no question concerning their state : they cannot themselves deny that it is so with them . i speak not for the liberty of censuring , but for the easiness of judging . those who openly wear sin 's livery , may well be esteemed to be sin 's servants ; and they shall not fail to receive sin 's wages . let them at present bear it never so high , and despise all manner of convictions , they will find it bitterness in the latter end , isa. l. 11. eccles. xi . 9. 2. but there are many in whom the case is dubious , and not easie to be determined ; for on the one hand , they may have sundry things in them , which seem repugnant unto the reign of sin , but indeed are not inconsistent with it . all arguments and pleas from them in their vindication may fail them on a trial . and on the other hand , there may be some in whom the effectual working of sin may be so great and perplexing , as to argue that it hath the dominion , when indeed it hath not , but is only a stubborn rebel . the things of the first sort which seem destructive of , and inconsistent with the dominion of sin , but indeed are not , may be referred to five heads . 1. illvmination in knowledge and spiritual gifts , with convictions of good and evil , of all known duties and sins . this is that which some men live in a perpetual rebellion against , in one instance or another . 2. a change in the affections , giving a temporary delight in religious duties , with some constancy in their observations . this also is found in many who are yet evidently under the power of sin , and spiritual darkness . 3. a performance of many duties both moral and evangelical , for the substance of them ; and an abstinence , out of conscience , from many sins . so was it with the young man in the gospel , who yet wanted what was necessary to free him from the dominion of sin , matth. xix . 20 , 21 , 22 , 23. 4. repentance for sin committed . this is that which most secure themselves by ; and a blessed security it is , when it is gracious , evangelical , a fruit of faith , comprizing the return of the whole soul to god. but there is that which is legal , partial , respecting particular sins only ; which is not pleadable in this case . ahab was no less under the dominion of sin , when he had repented him , that he was before . and judas repented him before he hanged himself . 5. promises and resolutions against sin for the future . but the goodness of many in these things , is like the morning cloud , and as the early dew it passeth away , as it is in the prophet , hos. vi . 4. where there is a concurrence of these things in any , they have good hopes , at least , that they are not under the dominion of sin ; nor is it easie to convince them , that they are : and they may so behave themselves herein , as that it is not consistent with christian charity to pronounce them so to be . howbeit , the fallacy that is in these things , hath been detected by many ; and much more is by all required to evidence the sincerity of faith and holiness . no man therefore can be acquitted by pleas taken from them , as unto their subjection to the reign of sin. the things of the second sort , whence arguments may be taken to prove the dominion of sin in any person , which yet will not certainly do it , are those which we shall now examine . and we must observe . 1. that where sin hath the dominion , it doth indeed rule in the whole soul , and all the faculties of it . it is a vitious habit in all of them , corrupting them in their several natures and power ; with that corruption whereof they are capable . so in the mind , of darkness and vanity ; the will , of spiritual deceit and perversness ; the heart , of stubbornness and sensuality . sin in its power reaches unto , and affects them all . but , 2. it doth evidence its dominion , and is to be tryed by its acting in the distinct faculties of the mind ; in the frame of the heart , and in the course of the life . these are those which we shall examine ; first , those which render the case dubious ; and then those that clearly determine it on the part of sin. i shall not therefore at present give positive evidences of mens freedom from the dominion of sin ; but only consider the arguments that lie against them , and examine how far they are conclusive , or how they may be defeated . and , 1. when sin hath in any instance possessed the imagination , and thereby engaged the cogitative faculty in its service , it is a dangerous symptom of its rule or dominion . sin may exercise its rule in the mind , fancy , and imagination , where bodily strength or opportunity give no advantage for its outward perpetration . in them the desires of sin may be enlarged as hell , and the satisfaction of lust taken in with greediness . pride and covetousness , and sensuality may reign and rage in the mind , by corrupt imaginations , when their outward exercise is shut up by circumstances of life . the first way whereby sin acts it self , or coins its motions and inclinations into acts , is by the imagination , gen. vi . 5. the continual evil figments of the heart , are as the bubbling of corrupt waters from a corrupted fountain . the imaginations intended are the fixing of the mind on the objects of sin , or sinful objects by continual thoughts , with delight and complacency . they are the minds purveying for the satisfaction of the flesh in the lusts thereof , rom. xiij . 14. whereby evil thoughts come to lodge , to abide , to dwell in the heart , jer. iv . 14. this is the first and proper effect of that vanity of mind whereby the soul is alienated from the life of god. the mind being turned off from its proper object with a dislike of it , applies its self by its thoughts and imaginations unto the pleasures and advantages of sin , seeking in vain to recover the rest and satisfaction which they have forsaken in god himself . they follow after lying vanities , and forsake their own mercies , jonah ij . 8. and when they give themselves up unto a constant internal converse with the desires of the flesh , the pleasures and advantages of sin , with delight and approbation ; sin may reign triumphantly in them , though no appearance be made of it in their outward conversation . such are they who have a form of godliness , but deny the power thereof ; their hearts being fill'd with a litter of ungodly lusts , as the apostle declares , 2 tim. iij. 5. and there are three evils , with respect whereunto , sin doth exercise its reigning power in the imagination , in an especial manner . 1. pride , self-elation , desire of power and greatness . it is affirmed of the prince of tyrus , that he said , he was a god , and sat in the seat of god , ezek. xxviij . 3. and the like foolish thoughts are ascribed unto the king of babylon , isa. xiv . 13 , 14. none of the children of men can attain so great glory , power and dominion in this world , but that in their imaginations and desires they can infinitely exceed what they do enjoy ; like him who wept , that he had not another world to conquer . they have no bounds but to be as god , yea , to be god ; which was the first design of sin in the world. and there is none so poor and low , but by his imaginations , he can lift up and exalt himself almost into the place of god. this vanity and madness god reproves in his discourse with job , chap. xl . 9 , 10 , 11 , 12 , 13 , 14. and there is nothing more genuine and proper unto the original depravation and corruption of our natures , than this self-exaltation in foolish thoughts and imaginations ; because it first came upon us through a desire of being as god. herein therefore may sin exercise its dominion in the minds of men ; yea , in the empty mind and vanity of these imaginations , with those that follow , consists the principal part of the deceitful ways of sin. the ways of men cannot satisfie themselves with what sins they can actually commit ; but in these imaginations they rove endlessly , finding satisfaction in their renovation and variety , isa. lvij . 1. 2. sensvality and vncleanness of life . it is said of some , that they have their eyes full of adulteries , and that they cannot cease from sin , 2 pet. ij . 14. that is , their imaginations are continually working about the objects of their unclean lusts. these they think of night and day , immiring themselves in all filth continually . jude calls them filthy dreamers , defiling the flesh , v. 8. they live as in a constant pleasing dream by their vile imaginations , even when they cannot accomplish their lustful desires . for such imaginations cannot be better expressed than by dreams ; wherein men satisfie themselves with a supposed acting of what they do not . hereby do many wallow in the mire of uncleanness all their days ; and for the most part are never wanting unto the effects of it , when they have opportunity and advantage . and by this means the most cloystered recluses may live in constant adulteries , whereby multitudes of them become actually the sinks of uncleanness . this is that , which in the root of it is severely condemned by our saviour , matth. v. 28. 3. vnbelief , distrust and hard thoughts of god , are of the same kind . these will sometimes so possess the imaginations of men , as to keep them off from all delight in god , to put them on contrivances of flying from him ; which is a peculiar case , not here to be spoken unto . in these and the like ways may sin exercise its dominion in the soul , by the mind and its imagination . it may do so , when no demonstration is made of it in the outward conversation . for , by this means , the minds of men are defiled ; and then nothing is clean , all things are impure unto them , tit. i. 15. their minds being thus defiled , do defile all things to them , their enjoyments , their duties , all they have , and all that they do . but yet all failing , and sin in this kind doth not prove absolutely , that sin hath not the dominion in the mind that it had before . something of this vice and evil , may be found in them that are freed from the reign of sin. and there will be so , until the vanity of our minds is perfectly cured and taken away , which will not be in this world. wherefore i shall name the exceptions , that may be put in against the title of sin , unto dominion in the soul ; notwithstanding the continuance in some measure of this work of the imagination , in coining evil figments in the heart . and , 1. this is no evidence of the dominion of sin , where it is occasional arising from the prevalency of some present temptation ; take an instance in the case of david . i no way doubt , but that in his temptation with bathsheba , his mind was possess'd with defiling imaginations . wherefore on his repentance , he not only prays for the forgiveness of his sin , but crys out with all fervency , that god would create a clean heart in him , psal. li. 10. he was sensible not only of the defilement of his person by his actual adultery ; but of his heart , by impure imaginations . so it may be in case of other temptations . whilst men are entangled with any temptation , of what sort soever it be , it will multiply thoughts about it in the mind : yea its whole power consists in a multiplication of evil imaginations . by them it blinds the mind , draws it off from the consideration of its duty , and enticeth it unto a full conception of sin , jam. i. 14. wherefore in this case of a prevalent temptation , which may befal a true believer , the corrupt working of the imagination , doth not prove the dominion of sin . if it be enquired , how the mind may be freed and cleared of these perplexing , defiling imaginations , which arise from the urgency of some present temptation , suppose about earthly affairs , or the like ? i say , it will never be done by the most strict watch and resolution against them ; nor by the most resolute rejection of them . they will return with new violence , and new pretences , though the soul hath promised it self a thousand times , that so they should not do . there is but one way for the cure of this distemper , and this is a thorough mortification of the lust that feeds them , and is fed by them . it is to no purpose to shake of the fruit in this case , unless we dig up the root . every temptation designs the satisfaction of some lusts of the flesh or of the mind . these evil thoughts and imaginations are the working of the temptation in the mind . there is no riddance of them , no conquest to be obtained over them , but by subduing the temptation ; and no subduing the temptation , but by the mortification of the lust , whose satisfaction it is design'd unto . this course the apostle directs unto , col. iij. 3 , 5. that which he enjoins is , that we would not set our minds on the things of the earth , in opposition unto the things above ; that is , that we would not fill our imaginations , and thereby our affections with them . but what is the way whereby we may be enabled so to do ? that is , saith he , the universal mortification of sin , v. 5. for want of the wisdom and knowledge hereof ; or for want of its practice , thorough a secret unwillingness , to come up unto a full mortification of sin , some are galled and perplexed , yea , and defiled with foolish and vain imaginations all their days . and although they prove not the dominion of sin , yet they will deprive the soul of that peace and comfort which otherwise it might enjoy . but yet there is much spiritual skill and diligence required to discover , what is the true root and spring of the foolish imaginations that may at any time possess the mind . for they lie deep in the heart ; that heart which is deep and deceitful , and so are not easily discoverable . there are many other pretences of them . they do not directly bespeak that pride or unclean lusts which they proceed from ; but they make many other pretences , and feign other ends. but the soul that is watchful and diligent may trace them to their original . and if such thoughts are strictly examined at any time , what is their design , whose work they do , what makes them so busie in the mind , they will confess the truth , both whence they came , and what it is they aim at . then is the mind guided unto its duty , which is the extermination of the lust , which they would make provision for . 2. such imaginations are no evidence of the dominion of sin , in what degree soever they are , where they are afflictive ; where they are a burthen unto the soul , which it groans under and would be delivered from . there is a full account given by the apostle , of the conflict between indwelling sin and grace , rom. vij . and the things which he ascribes unto sin , are not the first rising or involuntary motions of it , nor merely its inclinati●ns and disposition : for the things ascribed unto it , as that it fights , rebels , wars , leads captive , acts as a law , cannot belong unto them ; nor doth he intend the outward acting or perpetration of sin , the doing , or accomplishing , or finishing of it : for that cannot befal believers , as the apostle declares , 1 joh. iij. 9. but it is the working of sin by these imaginations in the mind , and the engagement of the affections thereon , that he doth intend . now this he declares to be the great burden of the souls of believers , that which makes them think their condition wretched and miserable in some sort , and which they earnestly cry out for deliverance from , v. 24. this is the present case . these figments of the heart , these imaginations will arise in the minds of men. they will do so sometimes to an high degree . they will impose them on us with deceit and violence , leading captive unto the law of them ; where they are rejected , condemned , defied ; they will return again while there is any vanity remaining in the mind , or corruption in the affections . but if the soul be sensible of them , if it labour under them , if it look on them as those that fight against its purity , holiness and peace , if it pray for deliverance from them , they are no argument of the dominion of sin. yea , a great evidence unto the contrary may be taken from that firm opposition unto them , which the mind is constantly engaged in . 3. they are not a proof of the dominion of sin , when there is a prevalent detestation of the lust from whence they proceed , and whose promotion they design , maintained in the heart and mind . i confess , sometimes this cannot be discovered ; and all such various imaginations are but mere effects of the incurable vanity and instability of our minds . for these administer continual occasion unto random thoughts : but for the most part , ( as we observed before ) they are employed in the service of some lust , and tend unto the satisfaction of it . they are that which is prohibited by the apostle , rom. xiij . 14. make no provision , &c. and this may be discovered on strict examination . now when the mind is fixed in a constant detestation of that sin , whereunto they lead , as it is sin against god , with a firm resolution against it , in all circumstances that may occur ; no proof can be thence taken for the dominion of sin. 4. sometimes evil thoughts are the immediate injections of sathan , they are on many accounts most terrible unto the soul. usually for the matter of them , they are dreadful , and oft-times blasphemous . and as unto the manner of their entrance into the mind , it is , for the most part , surprizing , furious and invisible . from such thoughts many have concluded themselves to be absolutely under the power of sin and sathan . but they are by certain rules and infallible signs , discoverable from whence they do proceed . and on that discovery all pretences unto the dominion of sin in them , must disappear . and this is the first case which renders the question dubious , whether sin have the dominion in us or no ? 2dly . it is a sign of the dominion of sin , when in any instance it hath a prevalency in our affections : yea , they are the throne of sin , where it acts its power . but this case of the affections , i have handled so at large in my discourse of spiritual mindedness , as i shall here very briefly speak unto it , so as to give one rule only to make a judgment by , concerning the dominion of sin in them . this is certain , that where sin hath the prevalency and predominancy in our affections , there it hath the dominion in the whole soul. the rule is given us unto this purpose , 1 joh. ij . 15. we are obliged to love the lord our god with all our hearts , and all our souls . and therefore if there be in us a predominant love to any thing else , whereby it is preferred unto god , it must be from the prevalency of a principle of sin in us . and so it is with respect unto all other affections . if we love any thing more than god , as we do if we will not part with it for his sake , be it as a right eye , or as a right hand unto us , if we take more satisfaction and complacency in it , and cleave more unto it in our thoughts and minds than unto god , as men commonly do in their lusts , interests , enjoyments and relations ; if we trust more to it , as unto a supply of our wants , than unto god , as most do to the world ; if our desires are enlarged , and our diligence heightned , in seeking after and attaining other things , more than towards the love and favour of god ; if we fear the loss of other things , or danger from them more than we fear god ; we are not under the rule of god or his grace ; but we are under the dominion of sin , which reigns in our affections . it were endless to give instances of this power of sin in and over the affections of men. self-love , love of the world , delight in things sensual , an over-valuation of relations and enjoyments ; with sundry other things of an alike nature , will easily evidence it . and to resolve the case under consideration , we may observe , 1. that the prevalency of sin in the affections , so far as to be a symptom of its dominion , is discernable unto the least beam of spiritual light , with a diligent searching into , and judgment of our selves . if it be so with any , and they know it not , nor will be convinced of it , ( as it is with many ) i know not what can free them from being under the reign of sin. and we see it so every day . men , all whose ways and actions proclaim , that they are acted in all things , by an inordinate love of the world and self , yet find nothing amiss in themselves ; nothing that they do not approve of , unless it be that their desires are not satisfied according to their expectations . all the commands we have in the scripture for self-searching , trial and examination ; all the rules that are given us unto that end , all the warnings we have of the deceitfulness of sin , and of our own hearts ; they are given us to prevent this evil of shutting our eyes against the prevalent corruption and disorder of our affairs . and the issue of all our endeavours in this kind , is in the appeal of david to god himself , psal. cxxxix . 23 , 24. 2. when men have convictions of the irregularity and disorder of their affections , yet are resolved to continue in the state wherein they are , without the correction and amendment of them ; because of some advantages and satisfaction , which they receive in their present state ; they seem to be under the dominion of sin. so is it with those mention'd , isa. vij . 10. upon the account of the present satisfaction , delight and pleasure , that their corrupt affections do take in cleaving inordinately unto their objects , they will not endeavour their change and alteration . 3. this then is the sole safe rule in this case . whatever hold sin may have got in our affections ; whatever prevalency it may have in them , however it may entangle and desile them ; if we endeavour sincerely the discovery of this evil , and therein set our selves constantly unto the mortification of our corrupt affections by all due means , there is not in their disorder any argument to prove the dominion of sin in us . our affections , as they are corrupt , are the proper objects of the great duty of mortification ; which the apostle therefore calls our members that are on the earth , col. iij. 5. this is a safe anchor for the soul in this storm . if it live in a sincere endeavour after the mortification of every discoverable corruption , and disorder in the affections , it is secure from the dominion of sin. but as for such , as are negligent in searching after the state of their souls , as unto the inclinations and engagement of their affections , who approve of themselves in their greatest irregularities , resolvedly indulge themselves in every way of sin to gratifie their sensual affections , they must provide themselves of pleas for their vindication ; i know them not . but the meaning of our present rule , will be farther manifest in what ensues . 3dly . it is a dangerous sign of the dominion of sin , when after a conviction of their necessity , it prevaileth unto a neglect of those ways and duties , which are peculiarly suited , directed and ordained unto its mortification and destruction . this may be cleared in some particulars . 1. mortification of sin , is the constant duty of all believers , of all who would not have sin have dominion over them . where mortification is sincere , there is no dominion of sin ; and where there is no mortification , there sin doth reign . 2. there are some graces and duties that are peculiarly suited and ordained unto this end , that by them and their agency , the work of mortification may be carried on constantly in our souls . what they are , or some of them , we shall see immediately . 3. when sin puts forth its power in any especial lust , or in a strong inclination unto any actual sin , then it is the duty of the soul to make diligent application of those graces and duties , which are specifical and proper unto its mortification . 4. when men have had a conviction of these duties , and have attended unto them according unto that conviction ; if sin prevail in them to a neglect or relinquishment of those duties , as unto their performance , or as unto their application unto the mortification of sin , it is a dangerous sign that sin hath dominion in them . and i distinguish between these things , namely , a neglect of such duties , as unto their performance and a neglect of the application of them unto the mortification of sin. for men may , on other accounts , continue the observance of them , or some of them , and yet not apply them unto this especial end. and so all external duties may be observed , when sin reigneth in triumph , 2 tim. iij. 5. the meaning of the assertion being stated , i shall now name some of those graces and duties , unto whose omission and neglect sin may prevail , as unto an application of them unto the mortification of any sin. the first is , the daily exercise of faith on christ as crucified . this is the great fundamental means of the mortification of sin in general , and which we ought to apply unto every particular instance of it . this the apostle discourseth at large , rom. vi . 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13. our old man , saith he , is crucified with christ , that the body of sin might be destroyed , that henceforth we should not serve sin. our old man , or the body of sin , is the power and reign of sin in us . these are to be destroyed ; that is , so mortified , that henceforth we should not serve sin ; that we should be delivered from the power and rule of it . this , saith the apostle , is done in christ : crucified with him . it is so meritoriously in his actual dying or being crucified for us ; it is so virtually , because of the certain provision that is made therein , for the mortification of all sin. but it is so actually by the exercise of faith on him as crucified , dead and buried , which is the means of the actual communication of the virtue of his death unto us for that end. herein are we said to be dead and buried with him , whereof baptism is the pledge . so by the cross of christ , the world is crucified unto us , and we are so to the world , gal. vi . 14. which is the substance of the mortification of all sin. there are several ways whereby the exercise of faith on christ crucified , is effectual unto this end. 1. looking unto him as such , will beget holy mourning in us , zech. xij . 10. they shall look on him whom they have pierced , and mourn . it is a promise of gospel times and gospel grace . a view of christ , as pierced , will cause mourning in them that have received the promise of the spirit of grace and supplication there mentioned . and this mourning is the foundation of mortification . it is that godly sorrow which works repentance unto salvation , not to be repented of , 2 cor. vij . 10. and mortification of sin is of the essence of repentance . the more believers are exercised in this view of christ , the more humble they are ; the more they are kept in that mourning frame , which is universally opposite unto all the interest of sin , and which keeps the soul watchful against all its attempts . sin never reigned in an humble mourning soul. 2. it is effectual unto the same end , by the way of a powerful motive , as that which calls and leads unto conformity to him . this is pressed by the apostle , rom. vi . 8 , 9 , 10 , 11. our conformity unto christ , as crucified and dead , consists in our being dead unto sin , and thereby overthrowing the reign of it in our mortal bodies . this conformity , saith he , we ought to reckon on as our duty ; reckon your selves dead unto sin , that is , that you ought so to be , in that conformity , which you ought to aim at unto christ crucified . can any spiritual eye behold christ dying for sin , and continue to live in sin ? shall we keep that alive in us , which he dy'd for , that it might not eternally destroy us ? can we behold him bleeding for our sins , and not endeavour to give them their deaths wound ? the efficacy of the exercise of faith herein unto the mortification of sin , is known unto all believers in experience . 3. faith herein gives us communion with him in his death , and unites the soul unto it , in its efficacy . hence we are said to be buried with him into death , and to be planted together in the likeness of his death , rom. vi . 4 , 5. our old man is crucified with him , v. 6. we have by faith communion with him in his death , unto the death of sin. this therefore is the first grace and duty which we ought to attend unto for the mortification of sin. but where sin hath that interest and power in the mind , as to take it off from this exercise of faith , to prevent or obstruct it , as it will do , so as that it will not , so as that it shall not dare to think or meditate on christ crucified , because of the inconsistency of such thoughts , with an indulgence unto any lust ; it is to be feared , that sin is in the throne . if it be thus with any ; if they have not yet made use of this way and means for the mortification of sin ; or if being convinced of it , they have been for any season driven or withheld from the exercise of faith herein , i have nothing to offer to free them from this evidence of the reign of sin , but only that they would speedily and carefully address themselves unto their duty herein . and if they prevail on themselves unto it , it will bring in its own evidence of their freedom . some , it may be , will say , that indeed they are unskilful in this word of righteousness , as some are , heb. v. 13. they know not how to make use of christ crucified unto this end ; nor , how to set themselves about it . other ways of mortification they can understand . the discipline and penances assigned by the papists unto this end , are sensible . so are our own vows and resolutions , with other duties that are prescribed ; but as for this way of deriving vertue from the death of christ unto the death of sin , they can understand nothing of it . i easily believe that some may say so , yea ought to say so , if they would speak their minds . for the spiritual wisdom of faith is required hereunto ; but all men have not faith. on the loss of this wisdom , the papists have invented another way to supply the whole exercise of faith herein . they will make crucifixes , images of christ crucified , then they will adore , embrace , mourn over , and expect great verue from them . without these images they know no way of addressing unto christ , for the communication of any virtue from his death or life . others may be at the same loss . but they may do well to consider the cause of it . for , 1. is it not from ignorance of the mystery of the gospel , and of the communication of supplies of spiritual things from christ thereby , of the efficacy of his life and death unto our sanctification and mortification of sin ? or , 2. is it not because indeed they have never been throughly distressed in their minds and consciences by the power of sin ; and so have never in good earnest looked for relief ? light general convictions either of the guilt or power of sin will drive none to christ. when their consciences are reduced unto real streights , and they know not what to do , they will learn better how to look unto him whom they have pierced . their condition , whoever they are , is dangerous , who find not a necessity every day of applying themselves by faith unto christ , for help and succour . or , 3. is it not because they have other reliefs to betake themselves unto ? such are there own promises and resolutions , which , for the most part , serve only to cheat and quiet conscience for an hour or a day , and then vanish into nothing . but whatever be the case of this neglect , those in whom it is , will pine away in their sins . for nothing but the death of christ for us , will be the death of sin in us . secondly , another duty necessary unto this end , is continual prayer , and this to be considered as unto its application , to the prevalency of any particular lust , wherein sin doth in a peculiar manner exert its power . this is the great ordinance of god for its mortification . for , 1. hereby we obtain spiritual aids and supplies of strength against it . we are not more necessarily and fervently to pray that sin may be pardoned , as to its guilt , than we are that it may be subdued , as to its power . he who is negligent in the latter , is never in good earnest in the former . the pressures and troubles which we receive from the power of sin , are as pungent on the mind , as those from its guilt are on the conscience . meer pardon of sin will never give peace unto a soul , though it can have none without it . it must be mortified also , or we can have no spiritual rest. now this is the work of prayer , namely , to seek and obtain such supplies of mortifying , sanctifying grace , as whereby the power of sin may be broken , its strength abated , its root withered , its life destroyed , and so the whole old man crucified . that which was the apostles request for the thessalonians , is the daily prayer of all believers for themselves , 1 thes. v. 23. 2. a constant attendance unto this duty in a due manner , will preserve the soul in such a frame , as wherein sin cannot habitually prevail in it . he that can live in sin , and abide in the ordinary duties of prayer , doth never once pray as he ought . formality , or some secret reserve or other , vitiates the whole . a truly gracious praying frame ( wherein we pray always ) is utterly inconsistent with the love of , or reserve for any sin . to pray well , is to pray always ; that is , to keep the heart always in that frame which is required in prayer : and where this is , sin can have no rule , no , nor quiet harbour in the soul. 3. it is the soul 's immediate conflict against the power of sin . sin , in it is formally considered as the soul's enemy , which fights against it . in prayer the soul sets it self to graple with it , to wound , kill and destroy . it is that whereby it applies all its spiritual engines unto its utter ruine ; herein it exerciseth a gracious abhorrency of it , a clear self-condemnation on the account of it , and engageth faith on all the promises of god , for its conquest and destruction . it is hence evident , that if sin hath prevailed in the mind , unto a negligence of this duty , either in general , or , as unto the effectual application of it , unto any especial case , where it exerts its power , it is an ill symptom of the dominion of sin in the soul. it is certain , that unmortified sin , sin indulged unto , will gradually work out all due regard unto this duty of prayer , and alienate the mind from it , either as unto the matter or manner of its performance . we see this exemplified every day in apostate professors . they have had a gift of prayer , and were constant in the exercise of it ; but the love of sin , and living in it hath devoured their gifts , and wholly taken off their minds from the duty it self , which is the proper character of hypocrites ; will he delight himself in the almighty ? will he always call upon god ? job xxvij . 10. he may do so for a season ; but falling under the power of sin , he will not continue so to do . now because sin useth great deceit herein , in a gradual progress for attaining its end , and thereby securing its dominion ; we may in a way of warning or caution , take notice of some of its steps , that the entrances of it may be opposed . for as the entrance of god's word giveth light , psal. cxix . 130. the first puttings forth of its power on the soul , gives spiritual light unto the mind , which is to be improved ; so the entrance of sin , the first actings of it on the mind , towards the neglect of this duty , brings a deceiving darkness with them , which is to be opposed . 1. it will produce in the mind an unreadiness unto this duty in its proper seasons . the heart should always rejoice in the approach of such seasons , because of the delight in god , which it hath in them . to rejoice and be glad in all our approaches unto god , is every way required of us , and therefore with the thoughts of and in the approach of such seasons , we ought to groan in our selves for such a preparedness of mind , as may render us meet for that converse with god , which we are called unto . but where sin begins to prevail , all things will be unready and out of order . strange tergiversations will rise in the mind , either as unto the duty it self , or as unto the manner of its performance . customariness and formality are the principles which act themselves in this case . the body seems to carry the mind to the duty whether it will or no , rather than the mind to lead the body in its part of it : and it will employ it self in any thing , rather than in the work and duty that lies before it . herein then lies a great part of our wisdom , in obviating the power of sin in us . let us keep our hearts continually in a gracious disposition and readiness for this duty , in all its proper seasons . if you lose this ground , you will yet go more backwards continually . know therefore , that there is no more effectual preservative of the soul from the power of sin , than a gracious readiness for , and disposition unto this duty in private and publick , according to its proper seasons . 2. in its progress , unto unreadiness it will add unwillingness ; for the mind prepossessed by sin , finds it directly contrary unto its present interest , disposition and inclination . there is nothing in it but what troubles and disquiets them ; as he said of the prophet , who was not willing to hear him any more , it speaks not good but evil of them continually . hence a secret unwillingness prevails in the mind , and an aversation from a serious engagement in it . and the attendance of such persons to it , is as if they were under a force , in a compliance with custom and convictions . 3. sin will at length prevail unto a total neglect of this duty : this is an observation confirmed by long experience . if prayer do not constantly endeavour the ruine of sin , sin will ruine prayer ; and utterly alienate the soul from it . this is the way of backsliders in heart ; as they grow in sin , they decay in prayer , until they are weary of it , and utterly relinquish it . so they speak , mal. i. 13. behold what a weariness it is , and ye have snuffed at it . they look on it as a task , as a burthen , and are weary in attending unto it . now when i place this as an effect of the prevalency of sin ; namely , a relinquishment of the duty of prayer ; i do not intend that persons do wholly and absolutely , or as to all ways of it , publick and private , and all seasons or occasions of it , give it over utterly . few arise to that profligacy in sin , unto such desperate resolutions against god. it may be they will still attend unto the stated seasons of prayer , in families or publick assemblies , at least drawing near to god with their lips ; and they will on surprizals and dangers personally cry unto god , as the scripture every where testifieth of them . but this only i intend ; namely , that they will no more sincerely , immediately , and directly apply prayer to the mortification and ruine of that lust or corruption , wherein sin puts forth its power and rule in them : and where it is so , it seems to have the dominion . of such an one , saith the psalmist , he hath left off to be wise and to do good ; he setteth himself in a way that is not good , he aborreth not evil , psal. xxxvi . 3 , 4. but such a relinquishment of this duty , as unto the end mentioned , as is habitual , and renders the soul secure under it , is intended . for there may , through the power of temptation , be a prevalency of this evil in believers for a season . so god complains of his people , isa. xliij . 22. thou hast not called upon me , o jacob , but hast been weary of me , o israel ; that is , comparatively , as unto the fervency and sincerity of the duty required of them . now , when it is thus with believers for a season , through the power of sin and temptation ; ( 1. ) they do not approve of themselves therein . they will ever and anon call things to consideration , and say , it is not with us as it should be , or as it was in former days ; this thing is not good that we do ; nor will it be peace in the latter end. ( 2. ) they will have secret resolutions of shaking themselves out of the dust of this evil state ; they say in themselves , we will go and return unto our first husband ; for , then it was better with us than now ; as the church did , hos. ij . 7. ( 3. ) every thing that peculiarly befals them in a way of mercy or affliction , they look on as calls from god , to deliver and recover them from their backsliding frame . ( 4. ) they will receive in the warnings which are given them by the word preached , especially , if their particular case be touched on , or laid open . ( 5. ) they will have no quiet , rest , nor self-approbation , until they come thoroughly off unto an healing and recovery ; such as that described , hos. xiv . 1 , 2 , 3 , 4. thus it may be with some over whom sin hath not the dominion ; yet ought the first entrance of it to be diligently watched against , as that which tends unto the danger and ruine of the soul. thirdly , constant self-abasement , condemnation and abhorrency , is another duty that is directly opposed unto the interest and rule of sin in the soul. no frame of mind is a better antidote against the poison of sin ; he that walketh humbly ▪ walketh surely . god hath a continual regard unto mourners , those that are of a broken heart and a contrite spirit . it is the soil where all grace will thrive and flourish . a constant due sense of sin as sin , of our interest therein by nature , and in the course of our lives , with a continual afflictive remembrance of some such instances of it , as have had peculiar aggravations issuing in a gracious self-abasement , is the soul 's best posture in watching against all the deceits and incursions of sin. and this is a duty which we ought with all diligence to attend unto . to keep our souls in a constant frame of mourning and self-abasement , is the most necessary part of our wisdom , with reference unto all the ends of the life of god : and it is so far from having any inconsistency with those consolations and joys , which the gospel tenders unto us in believing , as that it is the only way to let them into the soul in a due manner . it is such mourners , and those alone , unto whom evangelical comforts are administred , isa. lvij . 18. one of the first things that sin doth when it aims at dominion , is the destruction of this frame of mind ; and when it actually hath the rule , it will not suffer it to enter : it makes men careless and regardless of this matter , yea , bold , presumptuous and fearless : it will obstruct all the entrances into the mind of such self-reflections and considerations , as lead unto this frame : it will represent them either as needless or unseasonable ; or make the mind afraid of them , as things which tend unto its disquietment and disturbance , without any advantage . if it prevail herein , it makes way for the security of its own dominion . nothing is more watched against than a proud , regardless , senseless , secure frame of heart , by them who are under the rule of grace . fourthly , a reserve for any one known sin , against the light and efficacy of convictions , is an argument of the dominion of sin . so was it in the case of naaman ; he would do all other things , but put in an exception for that , wherein his honour and profit did depend . where there is sincerity in convictions , it extends it self unto all sins : for it is of sin as sin , and so of every known sin equally , that hath the nature of sin in it . and to be true to convictions is the life of sincerity . if men can make a choice of what they will except , and reserve , notwithstanding , their being convinced of its evil , it is from the ruling power of sin . pleas in the mind , in the behalf of any sin ; that is , for a continuance in it , prevalent thereunto , ruines all sincerity . it may be , the pretence is , that it is but a little one , of no great moment , and that which shall be compensated with other duties of obedience ; or , it shall be retained only until a fitter season for its relinquishment ; or , men may be blinded after conviction to dispute again , whether what they would abide in be sinful or no , as is the case frequently with respect unto covetousness , pride and conformity to the world ; it is a dreadful effect of the ruling power of sin. whatever impeacheth the universality of obedience in one thing , overthrows its sincerity in all things . fifthly , hardness of heart , so frequently mentioned and complained of in the scripture , is another evidence of the dominion of sin. but because there are various degrees also hereof , they must be considered , that we may judge aright what of it is an evidence of that dominion , and what may be consistent with the rule of grace : for it is that mysterious evil whereof the best men do most complain ; and whereof the worst have no sense at all . chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . hardness of heart , is either total and absolute ; or , partial and comparative only . total hardness , is either natural and universal ; or , judiciary in some particular individuals . natural hardness , is the blindness or obstinacy of the heart in sin , by nature , which is not to be cured by the use or application of any outward means . hardness and impenitent heart , rom. ij . 5. this is that heart of stone , which god promises in the covenant to take away , by the efficacy of his almighty grace , ezek. xxxvi . 26. where this hardness abides uncured , unremoved , there sin is absolutely in the throne ; this therefore we do not enquire about . judiciary hardness , is either immediately from god ; or , it is by the devil , through his permission . in the first way , god is said frequently to harden the hearts of men in their sins , and unto their ruine , as he did with pharaoh ; and he doth it in general two ways , ( 1. ) by with-holding from them those supplies of light , wisdom and understanding , without which they cannot understand their condition , see their danger , nor avoid their ruine . ( 2. ) by with-holding the efficacy of the means which they enjoy for their conviction and repentance ; yea , and giving them an efficacy unto their obduration , isa. vi . 9 , 10. and concerning this divine induration , we may observe , ( 1. ) that it is the severest of divine punishments in this world ; ( 2. ) that therefore it is not executed , but towards those that are habitually wicked , and so do , of choice , harden themselves in their sins , rom. i. 26 , 28. ( 3. ) for the most part it respects some especial times and seasons , wherein are the turning points for eternity . ( 4. ) that the condition of those so hardned is remediless , and their wounds uncurable . where any are thus hardned , there is no question about the dominion of sin. such an heart is its throne , its proper seat next to hell. there is a judiciary hardness , which sathan , through god's permission , brings on men , 2 cor. iv . 4. and there are many ways whereby he doth effect it , not here to be insisted on . but there is an hardness of heart , that is indeed but partial and comparative , whatever appearance it may make of that which is total and absolute , where the enquiry ariseth , whether it be an evidence of the dominion of sin or no. there is an hardness of heart , which is known and lamented in them in whom it is . hereof the church complains , isa. lxiij . 17. o lord , why hast thou hardened our heart from thy fear ? or suffered it so to be ; not healing , not recovering our hardness . and there are sundry things which concurr in this kind of hardness of heart . as , 1. want of readiness to receive divine impressions from the word of god. when the heart is soft and tender , it is also humble and contrite , and ready to tremble at the word of god. so it is said of josia , that his heart was tender , and he humbled himself before the lord , when he heard his word , 2 kings xxij . 18 , 19. this may be wanting in some in a great measure , and they may be sensible of it . they may find in themselves a great unreadiness to comply with divine warnings , reproofs , calls . they are not affected with the word preached , but sometimes complain that they sit under it like stocks and stones . they have not an experience of its power , and are cast into the mould of it . hereon they apprehend that their hearts are hardned from the fear of god , as the church complains . there is indeed no better frame of heart to be attained in this life , then that , whereby it is to the word , as the wax to the seal , fit and ready to receive impressions from it . a frame that is tender to receive the communications of the word in all their variety , whether for reproof , instruction or consolation ; and the want hereof , is a culpable hardness of heart . 2. there belongs unto it an affectedness with the guilt of sin , as unto the sorrow and repentance that it doth require . there is none in whom there is any spark of saving grace , but hath a gracious sorrow for sin , in some degree or other ; but there is a proportion required between sin and sorrow . great sins require great sorrows ; as peter on his great sin , wept bitterly . and all , especial aggravations of sin , require an especial sense of them . this the soul finds not in it self . it bears the thoughts of sin , and the rebukes of conscience , without any great concussion or remorse . it can pass over the charge of sin , without relenting , mourning , dissolving in sighs and tears ; and it cannot but say sometimes thereon , that its heart is like the adamant or the flint in the rock ; this makes many fear , that they are under the dominion of sin ; and they fear it the more , because that fear doth not affect and humble them as it ought . and it must be granted , that all unaffectedness with sin , all want of humiliation and godly sorrow upon it , is from an undue hardness of heart . and they , who are not affected with it , have great reason to be jealous over themselves , as even unto their spiritual state and condition . 3. of the same kind in its measure , is unaffectedness with the sins of others , among whom we live , or in whom we are concerned . to mourn for the sins of others , is a duty highly approved of god ; ezek. ix . it argues the effectual working of many graces , as zeal for the glory of god , compassion for the souls of men , love to the glory and interest of christ in the world. the want hereof is from hardness of heart , and it is that which abounds among us . some find not themselves at all concerned herein , some make pretences why they need not so be , or , that it is not their duty ; what is it unto them how wicked the world is , it shall answer for its own sins . nor are they moved when it comes nearer them . if their children come to losses , ruine , poverty , then they are affected indeed . but so long as they flourish in the world , be they apostates from profession , be they enemies to christ , do they avowedly belong unto the world , and walk in the ways of it ; they are not much concerned , especially if they are not scandalously profligate . but this also is from hardness of heart , which will be bewail'd , where grace is vigilant and active . 4. want of a due sense of indications of divine displeasure , is another instance of this hardness of heart . god doth oft-times give signs and tokens hereof ; whether as unto the publick state of the church in the world , or , as unto our own persons , in afflictions and chastisements . in the seasons hereof , he expects that our hearts should be soft and tender , ready to receive impressions of his anger , and pliable therein unto his mind and will. there are none whom at such a time he doth more abhorr , than those who are stout-hearted , little regarding him or the operation of his hands . this in some measure may be in believers ; and they may be sensible of it , to their sorrow and humilition . these things , and many more of the like nature , proceed from hardness of heart , or the remainder of our hardness by nature , and are great promoters of the interest of sin in us . but where any persons are sensible of this frame , where they are humbled for it , where they mourn under and cry out for its removal , it is so far from being an evidence of the dominion of sin over them , in whom it is , that it is an eminent sign of the contrary ; namely , that the ruling power of sin is certainly broken and destroyed in the soul. but there are other instances of hardness of heart , which have much more difficulty in them , and which are hardly reconcilable unto the rule of grace . i shall mention some of them . 1. security and senseless under the guilt of great actual sins . i do not say this is or can at any time be absolute in any believer . but such it may be , as whereon men may go on at their old pace of duties and profession , though without any peculiar humiliation , albeit they are under the provoking guilt of some known sin , with its aggravations . it will recurr upon their minds and conscience , ( unless it be seared ) will treat with them about it . but they pass it over , as that which they had rather forget , and wear out of their minds , then bring things unto their proper issue by particular repentance . so it seems to have been with david after his sin with bathsheba . i doubt not but that before the message of god to him by nathan , he had unpleasing thoughts of what he had done . but there is not the least footsteps in the story , or any of his prayers , that he laid it seriously to heart , and was humbled for it before . this was a great hardness of heart , and we know how difficult his recovery from it was . he was saved but as through fire . and where it is so with any one , that hath been overtaken with any great sin , as drunkenness or other folly , that he strives to wear it out , to pass it over , to forget it , or give himself countenance from any reasoning or consideration against the especial sense of it , and humiliation for it ; he can , during that state and frame , have no solid evidence , that sin hath not the dominion in him . and let such sinners be warned , who have so passed over former sins , until they have utterly lost all sense of them , or are under such a frame at present ; that they recal things to another account , and suffer no such sin to pass without a peculiar humiliation , or whatever be the final issue of things with them , they can have no solid ground of spiritual peace in this world. 2. there is such a dangerous hardness of heart , where the guilt of one sin makes not the soul watchful against another of another sort . where-ever the heart is tender , upon a surprizal into sin , it will not only watch against the returns thereof , or relapses into it , but will be made diligent , heedful and careful against all other sins whatever . so is it with all that walk humbly under a sense of sin . but when men in such a state are careless , bold and negligent , so as that if they repeat not the same sin , they are easily hurried into others . thus was it with asa ; he was wroth with the prophet that came unto him with a divine message , and smote him , and cast him in prison , for he was in a rage , 2 chron. xvi . 10. a man would think that when he was recovered out of this distemper , it might have made him humble and watchful against other sins : but it was not so ; for , it is added , that he oppressed some of the people at the same time ; and he rested not there , but in his disease he sought not to the lord , but unto physicians ; unto persecution he added oppression , and unto that unbelief . v. 12. yet notwithstanding all this , the heart of asa was perfect with the lord all his days , 1 kings xv . 14. that is , he had a prevalent sincerity in him notwithstanding these miscarriages . but he was doubtless under the power of great hardness of heart . so is it with others in the like cases , when one sin makes them not careful and watchful against another . as when men have stained themselves with intemperance of life , they may fall into excess of passion in their families and relations ; or into a neglect of duty , or take any other crooked steps in their walk . this argues a great prevalency of sin in the soul , although as we see in the example of asa , it is not an infallible evidence of its dominion ; yet of that nature it is , wherewith divine peace and consolation are inconsistent . 3. when men fall into such unspiritual frames , such deadness and decays , as from which they are not recoverable by the ordinary means of grace ; it is a certain evidence of hardness of heart , and the prevalency of sin therein . it is so , whether this be the fault of churches or of perticular persons ? the preaching of the word , is the especial divine ordinance for the healing and recovery of backsliders in heart or life . where this will not effect it in any , but they will go on frowardly in the ways of their own hearts , unless god take some extraordinary course with them , they are on the brink of ruine , and live on sovereign grace alone . thus was it with david . after his great sin , there is no doubt but he attended unto all ordinances of divine worship , which are the ordinary means of the preservation and recovery of sinners from their backslidings . howbeit they had not this effect upon him ; he lived impenitently in his sin , until god was pleased to use extraordinary means in the especial message of nathan , and the death of his child , for his awakening and recovery . and thus god will deal sometimes with churches and persons . where ordinary means for their recovery will not effect it , he will by sovereign grace , and it may be by a concurrence of extraordinary providence , heal , revive and save them . so he promiseth to do , isa. lvij . 16 , 17 , 18 , 19. but where this is trusted unto , in the neglect of the ordinary means of healing , seeing there is no direct promise of it , but it is a case reserved unto absolute soveraignty , the end may be bitterness and sorrow . and let them take heed who are under this frame : for although god may deliver them , yet it will be by terrible things ; as psal. lxv . 5. such terrible things as wherein he will take vengeance of their inventions , psal. xcix . 8. though he do forgive them : so david affirms of himself , that god in his dealing with him , had broken all his bones , psal. li. 8. i fear this is the present case of many churches and professors at this day . it is evident that they are fallen under many spiritual decays . neither have the ordinary means of grace , repentance and humiliation , though backed with various providential warnings , been efficacious to their recovery . it is greatly to be feared that god will use some severe dispensation in terrible things towards them for their awakning ; or , which is more dreadful , withdraw his presence from them . 4. of the same nature it is , and argues no small power of this evil , when men satisfie and please themselves in an unmortified , unfruitful profession ; a severe symptom of the dominion of sin. and there are three things that manifest the consistency of such a profession , with hardness of heart ; or , are fruits of it therein . 1. a neglect of the principal duties of it . such are mortification in themselves , and usefulness or fruitfulness towards others . a deficiency and neglect in these things , are evident amongst many that profess religion . it doth not appear that in any thing they seriously endeavour the mortification of their lusts , their pride , their passion , their love of the world , their inordinate desires and sensual appetites . they either indulge unto them all , or , at least , they maintain not a constant conflict against them . and , as unto usefulness in the fruits of righteousness , which are to the praise of god by jesus christ , or those good works , which are the evidence of a living faith , they are openly barren in them . now , whereas these are the principal dictates of that religion which they do profess , their neglect of them , their deficiency in them proceeds from an hardness of heart , over-powering their light and convictions . and what shall long , in such a case , stop sins out of the throne ? self-pleasing and satisfaction in such a profession , argues a very dangerous state and habit of mind . sin may have a full dominion under such a profession . 2. the admission of an habitual formality into the performance of religious duties , is of the same nature . in some the power of sin ( as we observed before ) prevails unto the neglect and omission of such duties . others continue the observation , but are so formal and lifeless in them , so careless , as unto the exerting or exercise of grace in them , as gives an uncontroulable evidence of the power of sin , and a spiritual senselesness of heart . there is nothing that the scripture doth more frequently and severely condemn , nor give as a character of hypocrites , than a diligent attendance unto a multiplication of duties , whilst the heart is not spiritually engaged in them . for this cause the lord christ threatned the utter rejection of the luke-warm church of laodicea . and god pronounceth a most severe sentence against all that are guilty of it , isa. xxix . 13 , 14. yet thus it may be with many , and that thus it hath been with them , many do manifest by their open apostacy , which is the common event of this frame and course long continued in ; for some in the daily performance of religious duties for a season , do exercise and preserve their gifts , but there being no exercise of grace in them , after a while those gifts also do wither and decay . they are under the power of the evil whereof we treat , namely , an hard and senseless heart , that can approve of themselves in such a lifeless , heartless profession of religion and performance of the duties thereof . 3. when men grow senseless under the dispensation of the word , and do not at all profit by it . the general ends for preaching the word unto believers are ( 1. ) the encrease of spiritual light , knowledge and understanding in them . ( 2. ) the growth of grace enabling to obedience . ( 3. ) holy excitation of grace by impressions of its power in the communication of the mind , will , love and grace of god unto our souls , which is attended with ( 4. ) an impression on the affections , renewing and making them more holy and heavenly continually ; with ( 5. ) direction and administration of spiritual strength against temptations and corruptions ; and ( 6. ) fruitfulness in the works and duties of obedience . where men can abide under the dispensation of the word , without any of these effects on their minds , consciences or lives ; they are greatly hardened by the deceitfulness of sin ; as heb. iij. 12 , 13. this case is stated . now whether this be , 1. from that carelesness and security which is grown on all sorts of persons , against which god doth justly express his indignation , by with-holding the power and efficacy of his word , in its administration from them : or , 2. from an encrease of an unsanctified light and gifts , which fill men with high thoughts of themselves , and keep them off from that humble frame which alone is teachable : or , 3. from a loss of all due reverence unto the ministry , as god's ordinance for all the ends of the word , with a secret fortification of conscience by prejudices against its power , from the suggestions of sathan : or , 4. from the love of sin , which the heart would shelter and secure from the efficacy of the word ; or from what other cause soever it be , it proceeds from a dangerous hardness of heart , from the power of sin. where this is the state of the minds of men , where this hardness is thus prevalent in them , i do not , no man can give them assurance that sin hath not the dominion in them . but because all these things are capable of various degrees , it may not be concluded absolutely from any or all of them in any degree , that so it is . but this we may safely conclude , ( 1. ) that it is impossible for any man in whom this evil frame is found in any degree , and not sincerely endeavoured against , to keep any true solid peace with god , or in his own soul ; what seems to be so in him is but a ruinous security . ( 2. ) that this is the high road unto final obduration and impenitency ; and therefore , ( 3. ) it is the present duty of those who have any care of their souls , to shake themselves out of this dust , and not to give themselves any rest , until they are entered into the paths of recovery . the calls of god for a return unto such backsliders in heart are multiplied , the reasons for it and motives unto it are innumerable ; this ought never to depart from their minds , that without it they shall eternally perish , and know not how soon they may be overtaken with that destruction . thus far have we proceeded in the enquiry , whether sin hath the dominion in us or no ? there are on the other side many evidences of the rule of grace , sufficient to discard the pleas and pretences of sin unto the throne : but the consideration of them is not my present design ; i have only examined the pleas of sin , which render the enquiry difficult and the case dubious . and they arise all from the actings of sin in us , as it fights against the soul , which is its proper and constant work , 1 pet. ij . 11 , 12. it doth so against the design of the law , which is to live to god ; against the order and peace of it , which it disturbs ; and against its eternal blessedness , which it would deprive it of . the examination of the pretences insisted on , may be of some use to them that are sincere . but on the other hand , there are uncontroulable evidences of the dominion of sin in men , some whereof i shall mention , and only mention , because they need neither proof nor illustration . ( 1. ) it is so where sin hath possessed the will. and it hath possessed the will , when there are no restraints from sinning taken from its nature but its consequents only . ( 2. ) when men proclaim their sins , and hide them not ; when they boast in in them , and of them , as it is with multitudes ; or , ( 3. ) approve of themselves in any known sin , without renewed repentance ; as drunkenness , uncleanness , swearing and the like : or , ( 4. ) live in the neglect of religious duties in their clossets and families ; whence all their publick attendance unto them is but hypocrisy : or , ( 5. ) have an enmity to true holiness , and the power of godliness : or , ( 6. ) are visible apostates from profession , especially if they add , as is usual , persecution to their apostacy : or , ( 7. ) are ignorant of the sanctifying principles of the gospel and christian religion : or , ( 8. ) are dispisers of the means of conversion : or , ( 9. ) live in security under open providential warnings and calls to repentance : or , ( 10. ) are enemies in their minds unto the true interest of christ in the world. where these things and the like are found , there is no question what it is that hath dominion , and bears rule in the minds of men. this all men may easily know , as the apostle declares , rom. vi . 16. chap. iii. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrowns sin and gives dominion over it . and thus much hath been spoken unto the second thing proposed at the entrance of this discourse ; namely , an enquiry , whether sin have the dominion in any of us or no ? i proceed unto that which offers it self from the words in the third place ; what is the assurance given us , and what are the grounds of it , that sin shall not have dominion over us ; which lies in this , that we are not under the law , but under grace . where men are engaged in a constant conflict against sin , where they look upon it , and judge it their chiefest enemy , which contends with them for their souls , and their eternal ruine ; where they have experience of its power and deceit , and , through the efficacy of them , have been often shaken in their peace and comfort ; where they have been ready to despond , and say , they shall one day perish under their powers : it is a gospel word , a word of good tidings that gives them assurance , that it shall never have dominion over them . the ground of this assurance is , that believers are not under the law , but under grace . and the force of this reason we may manifest in some few instances . 1. the law giveth no strength against sin unto them that are under it ; but grace doth . sin will neither be cast nor kept out of its throne , but by a spiritual power , and strength in the soul , to oppose , conquer and dethrown it . where it is not conquered it will reign ; and conquered it will not be , without a mighty prevailing power : this the law will not , cannot give . the law is taken two ways . ( 1. ) for the whole revelation of the mind and will of god in the old testament . in this sence it had grace in it , and so did give both life , and 〈◊〉 , and strength against sin , as the psalmist declares , psal. xix . 7 , 8 , 9. in that sence it contained not only the law of precepts , but the promise also , and the covenant which was the means of conveying spiritual life and strength unto the church , in this sence it is not here spoken of ; nor is any where opposed unto grace . ( 2. ) for the covenant rule of perfect obedience , do this and live . in this sence men are said to be under it in opposition unto being under grace . they are under its power , rule , conditions and authority as a covenant . and in this sence all men are under it , who are not enstated in the new covenant through faith in christ jesus , who sets up in them and over them the rule of grace . for all men must be one way or other under the rule of god ; and he rules only by the law , or by grace : and none can be under both at the same time . in this sence the law was never ordained of god , to convey grace or spiritual strength unto the souls of men : had it been so , the promise and the gospel had been needless . if there had been a law given which could have given life , verily righteousness should have been by the law , gal. iij. 21. if it could have given life or strength , it would have produced righteousness , we should have been justified by it . it discovers sin and condemns it , but gives no strength to oppose it . it is not god's ordinance for the dethrowning of sin , nor for the destruction of its dominion . this law falls under a double consideration ; but in neither of them was designed to give power or strength against sin. 1. as it was given unto mankind in the state of innocency . and it did then absolutely and exactly declare the whole duty of man , whatever god in his wisdom and holiness did require of us . it was god's ruling of men according to the principle of the righteousness wherein he was created . but it gave no new aids against sin ; nor was there any need that so it should do . it was not the ordinance of god to administer new or more grace unto man , but to rule and govern him according to what he had perceived . and this it continueth to do for ever . it claims and continues a rule over all men , according to what they had , and what they have . but it never had power to barr the entrance of sin , or to cast it out when it is once enthroned . 2dly . as it was renewed and enjoined unto the church of israel on mount sinai , and with them unto all that would join themselves unto the lord out of the nations of the world. yet neither was it then , nor as such , designed unto any such end , as to destroy or dethrone sin , by an administration of spiritual strength and grace . it had some new ends given then unto it , which it had not in its original constitution . the principal whereof was to drive men to the promise and christ therein . and this it doth by all the acts and powers of it on the souls of men. as it discovers sin , as it irritates and provokes it by its severity , as it judgeth and condemneth it , as it denounceth a curse on sinners , it drives unto this end. for this was added of grace in the renovation of it ; this new end was given unto it ; in it self it hath nothing to do with sinners , but to judge , curse , and condemn them . there is therefore no help to be expected against the dominion of sin from the law. it was never ordained of god unto that end ; nor doth it contain , nor is it communicative of the grace necessary unto that end , rom. viij . 3. wherefore those who are under the law , are under the dominion of sin. the law is holy , but it cannot make them holy , who have made themselves unholy : it is just , but it cannot make them so ; it cannot justify them whom it doth condemn : it is good , but can do them no good , as unto their deliverance from the power of sin ; god hath not appointed it unto that end. sin will never be dethroned by it ; it will not give place unto the law ; neither in its title , nor its power . those who are under the law ; will at some seasons endeavour to shake off the yoke of sin , and resolve to be no longer under its power . as , 1. when the law presseth on their consciences , perplexing and disquieting of them . the commandment comes home unto them , sin reviveth and they die , rom , vij . 9 , 10. that is , it gives power to sin to slay the hopes of the sinner , and to distress him with the apprehension of guilt and death . for the strength of sin is the law , 1 cor. xv . 56. the power it hath to disquiet and condemn sinners , is in and by the law. when it is thus with sinners , when the law presseth them with a sense of the guilt of sin , and deprives them of all rest and peace in their minds ; they will resolve to cast off the yoke of sin , to relinquish its service , that they may be freed from the urgency of the law on their consciences . and they will endeavour it in some instances of duty , and abstinence from sin. 2. they will do the same under surprizals with sickness , pain , dangers , or death it self . then they will cry , and pray , and promise to reform , and set about it , as they suppose , in good earnest . this case is fully exemplified , psal. lxxviij . 33 , 34 , 35 , 36 , 37. and it is manifest in daily experience amongst multitudes . there are few who are so seared and profligate , but at such seasons they will think of returning to god , of relinquishing the service of sin , and vindicating themselves from under its dominion . and in some it worketh a lasting change , though no real conversion doth ensue . but with the most , this goodness is as the morning cloud , and as the early dew , so passeth it away . 3. the same effect is produced in many by the preaching of the word . some arrow of conviction is fastened in their minds , whereon their former ways displease them ; and they judge it is better for them to change the course of their lives , and to relinquish the service of sin : these resolutions for the most part abide with them , according to the society which they have or fall into . good society may much help them in their resolves for a time ; when by that which is evil and corrupt they are presently extinguished . 4. sometimes merciful , endearing providences will have the same effect on the minds of men , not obdurate in sin. such are deliverances from imminent dangers , sparing the lives of near relations and the like . in such seasons men under the law will attend unto their convictions , and endeavour for a while to shake off the yoke of sin. they will attend unto what the law saith , under whose power they are , and endeavour a compliance therewith ; many duties shall be performed , and many evils abstained from , in order to the quitting themselves of sin 's dominion . but alas the law cannot enable them hereunto : it cannot give them life and strength to go through with what their convictions press them unto ; therefore , after a while , they begin to faint and wax weary in their progress , and at length give quite over . it may be they may break off from some great sins in particular ; but shake off the whole dominion ●f sin they cannot . it is otherwise with them that are under grace . sin shall not have dominion over them ; strength shall be administred unto them to dethrone it . grace is a word of various acceptations in the scripture . as we are here said to be under it , and as it is opposed unto the law , it is used or taken for the gospel , as it is the instrument of god for the communication of himself , and his grace by jesus christ unto those that do believe , with that state of acceptation with himself , which they are brought into thereby , rom. v. 1 , 2. wherefore to be under grace , is to have an interest in the gospel covenant and state , with a right unto all the privileges and benefits thereof , to be brought under the administration of grace by jesus christ , to be a true believer . but the enquiry hereon is , how it follows from hence , that sin shall not have dominion over us ; that sin cannot extend its territories and rule into that state ; and in what sence this is affirmed ? 1. is it that there shall be no sin in them any more ? even this is true in some sence . sin , as unto its condemning power , hath no place in this state , rom. viij . 1. all the sins of them that believe are expiated or done away , as to the guilt of them in the blood of christ , heb. i. 2. 1 joh. i. 7. this branch of the dominion of sin , which consists in its condemning power , is utterly cast out of this state . but sin , as unto its being and operation doth still continue in believers , whilst they are in this world : they are all sensible of it . those who deceive themselves with a contrary apprehension , are most of all under the power of it , 1 joh. i. 8. wherefore to be freed from the dominion of sin , is not to be freed absolutely from all sin ; so as that it should in no sence abide in us any more . this is not to be under grace , but to be in glory . 2. is it that sin , though it abides , yet it shall not fight nor contend for dominion in us ? that this is otherwise , we have before declared ; scripture and the universal experience of all that believe , do testifie the contrary : so doth the assurance here given us , that it shall not obtain that dominion . for if it did not contend for it , there could be no grace in this promise . there is none in deliverance from that whereof we are in no danger . but the assurance here given is built on other considerations ; whereof the first is , that the gospel is the means ordained , and instrument used by god for the communication of spiritual strength unto them that believe , for the dethroning of sin. it is the power of god unto salvation , rom. i. 16. that whereby and wherein he puts forth his power unto that end . and sin must be really dethroned by the powerful acting of grace in us , and that in a way of duty in our selves . we are absolved , quitted , freed from the rule of sin , as unto its pretended right and title , by the promise of the gospel . for thereby are we freed and discharged from the rule of the law , wherein all the title of sin unto dominion is founded . for the strength of sin is the law. but we are freed from it , as unto its internal power , and exercise of its dominion , by internal spiritual grace and strength in its due exercise . now this is communicated by the gospel ; it gives life and power , with such continual supplies of grace , as are able to dethrone sin , and for ever to prohibit its return . this then is the present case supposed ▪ and determined by the apostle . you that are believers , are all of you conflicting with sin. you find it always restless and disquieting , sometimes strong and powerful . when it is in conjunction with any urgent temptation , you are affraid it will utterly prevail over you to the ruine of your souls . hence you are wearied with it , groan under it , and cry out for deliverance from it . all these things the apostle at large insists on in this and the next chapter . but now , saith he , be of good comfort . notwithstanding all these things , and all your fears upon them , sin shall not prevail , it shall not have the dominion , it shall never ruine your souls . but what ground have we for this hope ? what assurance of this success ? this you have , saith the apostle , you are not under the law , but under grace ; or , the rule of the grace of god in christ jesus , administred in the gospel . but how doth this give relief ? why it is the ordinance , the instrument of god which he will use unto this end , namely the communication of such supplies of grace and spiritual strength , as shall eternally defeat the dominion of sin. this is one principal difference between the law and the gospel , and was everso esteemed in the church of god , until all communication of efficacious grace began to be called in question . the law guides , directs , commands all things that are against the interest and rule of sin. it judgeth and condemneth both the things that promote it , and the persons that do them : it frightens and terrifies the consciences of those who are under its dominion . but if you shall say unto it , what then shall we do ? this tyrant , this enemy , is too hard for us ▪ what aid and assistance against it will it afford unto us ? what power will it communicate unto its destruction ? here the law is utterly silent , or says , that nothing of this nature is committed unto it of god. nay , the strength it hath it gives unto sin for the condemnation of the sinner ; the strength of sin is the law. but the gospel , or the grace of it , is the means and instrument of god , for the communication of internal spiritual strength unto believers . by it do they receive supplies of the spirit , or aids of grace for the subduing of sin , and the destruction of its dominion . by it they may say , they can do all things through him that enables them . hereon then depends in the first place the assurance of the apostles assertion , that sin shall not have the dominion over us , because we are under grace . we are in such a state , as wherein we have supplies in readiness to defeat all the attempts of sin , for rule and dominion in us . but some may say hereon , they greatly fear they are not in this state ; for they do not find such supplies of spiritual strength and grace , as to give them a conquest over sin . they are still perplexed with it , and it is ready to invade the throne in their minds , if it be not already possessed of it . wherefore they fear least they are strangers from the grace of the gospel . in answer hereunto , the things ensuing are proposed . 1. remember what hath been declared concerning the dominion of sin. if it be not known what it is , and wherein it doth consist , as some may please themselves , whilst their condition is deplorable , as it is with the most ; so others may be perplexed in their minds without just cause . a clear destinction between the rebellion of sin and the dominion of sin , is a great advantage unto spiritual peace . 2. consider the ends for which aids of grace are granted and communicated by the gospel . now this is not , that sin may at once be utterly destroyed and consumed in us , that it should have no being , motion , or power in us any more . this work is reserved for glory in the full redemption of body and soul , which we here do but groan after . but it is given unto us for this end , that sin may be so crucified and mortified in us , that is , so gradually weakened and destroyed , as that it shall not ruine spiritual life in us , obstruct its necessary acting in duties , and prevalency against such sins as would disannul the covenant-relation between god and our souls . whilst we have supplies of it which are sufficient unto this end , although our conflict with sin doth continue , although we are perplexed by it , yet we are under grace , and sin shall have no more dominion over us . this is enough for us , that sin shall be gradually destroyed , and we shall have a sufficiency of grace in all occasions to prevent its ruling prevalency . 3. live in the faith of this sacred truth , and ever keep alive in your souls expectation of supplies of grace suitable thereunto . it is of the nature of true and saving faith , inseparable from it , to believe , that the gospel is the way of god's administration of grace for the ruine of sin. he that believes it not , believes not the gospel it self , which is the power of god unto salvation , rom. i. 16. if we live , and walk , and act as if we had nothing to trust unto but our selves , our own endeavours , our own resolutions , and that in our perplexities and surprizals , it is no wonder if we are not sensible of supplies of divine grace ; most probably we are under the law , and not under grace . this is the fundamental principle of the gospel state , that we live in expectation of continual communications of life , grace and strength from jesus christ , who is our life , and from whose fulness we receive , and grace for grace . we may therefore in this case continually expostulate with our souls , as david doth ; why go you mourning because of the oppression of the enemy ? why are you cast down , and why are you disquieted within us ? still hope in god , he is the health of my countenance ; we may be sensible of great oppression from the power of this enemy ; this may cause us to go mourning all the day long , and in some sence it ought so to do . howbeit we ought not hence to despond , or to be cast down from our duty or our comfort . still me may trust in god through christ , and live in continual expectation of such spiritual reliefs , as shall assuredly preserve us from the dominion of sin. this faith , hope , and expectation we are called unto by the gospel . and when they are not cherished , when they are not kept up unto a due exercise , all things will go backward in our spiritual condition . 4. make especial application unto the lord christ , unto whom the administration of all spiritual supplies is committed , for the communication of them unto you , according unto all especial occasions . hath sin got the advantage of a powerful temptation , so as that it seems to put hard for dominion in the soul , as it was with paul under the buffetings of sathan , when he had that answer from god upon his reiterated prayer , my grace is sufficient for thee , sin shall not have dominion over thee ? hath it by its deceitfulness brought the soul into a lifeless , senseless frame , makes it forgetful of duties , negligent in them , or without spiritual delight in their performance ? hath it almost habituated the soul unto careless and corrupt inclinations unto the love , of or conformity to the world ? doth it take advantage from our darkness and confusion under troubles , distresses or temptations ? on these and the like occasions it is required , that we make especial , fervent application unto the lord christ , for such supplies of grace as may be sufficient and efficacious to controul the power of sin in them all . this under the consideration of his office and authority unto this end , his grace and readiness from especial inducements , we are directed unto , heb. iv . 14 , 15 , 16. 5. remember always the way and method of the operations of divine grace , and spiritual aids . it is true in our first conversion to god , we are as it were surprized by a mighty act of sovereign grace , changing our hearts , renewing our minds , and quickening us with a principle of spiritual life . ordinarily many things are required of us in a way of duty in order thereunto . and many previous operations of grace in our minds in illumination , and the sense of sin do materially and passively dispose us thereunto , as wood when it is dried , is disposed to firing . but the work it self is performed by an immediate act of divine power , without any active co-operation on our parts . but this is not the law or rule of the communication or operation of actual grace , for the subduing of sin. it is given in a way of concurrence with us in the discharge of our duties , and when we are sedulous in them , we may be sure we shall not fail of divine assistance according to the established rule of the administration of gospel grace . if therefore we complain that we find not the aids mentioned , if at the same time we are not diligent in attendance unto all the duties , whereby sin may be mortified in us , we are exceedingly injurious to the grace of god. wherefore notwithstanding this objection , the truth stands firm , that sin shall not have dominion over us , because we are not under the law , but under grace ; because of the spiritual aids that are administred by grace , for its mortification and destruction . secondly , the law gives no liberty of any kind ; it gendreth unto bondage , and so cannot free us from any dominion , not that of sin. for this must be by liberty . but this we have also by the gospel . there is a two-fold liberty ; ( 1. ) of state and condition ; ( 2. ) of intern●● operation . and we have both by the gospel . the first consists in our deliverance from the law and its curse , with all things which claim a right against us by virtue thereof ; that is , sathan , death and hell. out of this state from whence we can never be delivered by the law , we are translated by grace into a state of glorious liberty . for , by it the son makes us free , and we receive the spirit of christ. now where the spirit of the lord is , there is liberty , 1 cor. iij. 17. this liberty christ proclaims in the gospel unto all that do believe , isa. lxi . 1. hereon they who hear and receive the joyful sound , are discharged from all debts , bonds , accounts , rights and titles , and are brought into a state of perfect freedom . in this state sin can lay no claim to dominion over any one soul. they are gone over into the kingdom of christ , and out from the power of sin , sathan and darkness . herein indeed lies the foundation of our assured freedom from the rule of sin. it cannot make an incursion on the kingdom of christ , so as to carry away any of its subjects into a state of sin and darkness again . and an interest in this state ought to be pleaded against all the attempts of sin , rom. vi . 1 , 2. there is nothing more to be detested , than that any one who is christ's freeman , and dead to the power of sin , should give place again unto any of its pretences to , or endeavours for rule . again , there is an internal liberty , which is the freedom of the mind , from the inward powerful chains of sin , with an ability to act all ●●e powers and faculties of the soul in a gracious manner . hereby is the power of sin in the soul destroyed . and this also is given us in the gospel . there is power administred in it to live unto god , and to walk in all his commandments . and this also gives evidence unto the truth of the apostles assertion . thirdly , the law doth not supply us with effectual motives and encouragements to endeavour the ruine of the dominion of sin in a way of duty , which must be done , or in the end it will prevail . it works only by fear and dread , with threatnings and terrors of destruction . for although it says also , do this and live , yet withal it discovers such an impossibility in our nature , to comply with its commands in the way and manner wherein it enjoins them , that the very promise of it becomes a matter of terror , as including the contrary sentence of death upon our failure in its commands . now these things enervate , weaken and discourage the soul in its conflict against sin : they give it no life , activity , chearfulness or courage in what they undertake . hence those who engage themselves into an opposition unto sin , or a relinquishment of its service , meerly on the motives of the law , do quickly faint and give over . we see it so with many every day . one day they will forsake all sin , their beloved sin , with the company and occasions enducing them thereunto . the law hath frighted them with divine vengeance . and sometimes they proceed so far in this resolution , they seem escaped the pollution of the world ; yet soon again they return to their former ways and follies , 2 pet. ij . 20 , 21 , 22. their goodness is as the morning cloud , and as the early dew so passeth it away . or if they do not return to wallow in the same mire of their former pollutions , they betake themselves to the shades of some superstitious observances ; as it is in the papacy . for they openly succeed into the room of the jews , who being ignorant of the righteousness of god , and not submitting thereunto , went about variously to establish their own righteousness , as the apostle speaks , rom. x. 3 , 4. for in that apostate church where men are wrought on by the terrors of the law to relinquish sin , and set themselves in opposition unto its power , finding themselves altogether unable to do it by the works of the law it self , which must be perfectly holy ; they betake themselves to a number of superstitious observances which they trust unto in the room of the law , with its commands and duties . but the law makes nothing perfect , nor are the motives it gives for the ruine of the interest of sin in us , able to bear us out , and carry us through that undertaking . but the motives and encouragements given by grace to endeavour the utter ruine of sin in a way of duty , are such as give life , chearfulness , courage and perseverance , they continually animate , relieve and revive the soul in all its work and duty , keeping it from fainting and despondency . for they are all taken from the love of god and of christ , from the whole work and end of his mediation , from the ready assistances of the holy ghost , from all the promises of the gospel , from their own with other believers experiences , all giving them the highest assurance of final success and victory . when the soul is under the influences of these motives , whatever difficulty and opposition it meets withal from solliciting temptations or surprizals , it will renew its strength , it will run and not be weary , it will walk and not faint , according to the promise , isa. xl . 31. fourthly . christ is not in the law , he is not proposed in it , not communicated by it , we are not made partakers of him thereby . this is the work of grace , of the gospel . in it is christ revealed , by it he is proposed and exhibited unto us ; thereby are we made partakers of him , and all the benefits of his mediation . and he it is alone who came to , and can destroy this work of the devil . the dominion of sin is the complement of the works of the devil , where all his designs center . this the son of god was manifest to destroy . he alone ruines the kingdom of sathan , whose power is acted in the rule of sin. wherefore , hereunto our assurance of this comfortable truth , is principally resolved ; and what christ hath done , and doth for this end , is a great part of the subject of gospel revelation . the like may be spoken of the communication of the holy spirit , which is the only principal efficient cause of the ruine of the dominion of sin. for where the spirit of christ is , there is liberty , and no where else . but we receive this spirit not by the works of the law , but by the hearing of faith , gal. iij. 2. chap. vi. the practical observations drawn from , and application made of , the whole text. having opened the words , and made some improvement of them ; i shall now take one or two observations from the design of them , and issue the whole in a word of application . i. it is an unspeakable mercy and privilege to be delivered from the dominion of sin. as such it is here proposed by the apostle , as such it is esteemed by them that believe . nothing is more sweet , precious and valuable unto a soul conflicting with sin and temptation , than to hear that sin shall not have the dominion over them . ah what would some give that it might be spoken unto them with power , so as that they might stedfastly believe it , and have the comfort of it . fools make a mock of sin , and some glory in the service of it , which is their shame . but those who understand any thing aright , either of what is present , or what is to come , do know that this freedom from its dominion , is an unvaluable mercy . and we may consider the grounds which evidence it so to be . 1. it appears so to be from the causes of it . it is that which no man can by his own power , and the utmost of his endeavours attain unto . men by them may grow rich , or wise , or learned ; but no man by them can shake off the yoke of sin. if a man had all the wealth of the world , he could not by it purchase this liberty ; it would be despised . and when sinners go hence to the place where the rich man was tormented , and have nothing more to do with this world , they would give it all if they had it , for an interest in this liberty . it is that which the law and all the duties of it cannot procure . the law and its duties , as we have declared , can never destroy the dominion of sin. all men will find the truth hereof , that ever come to fall under the power of real conviction . when sin presseth on them , and they are affraid of its consequents , they will find , that the law is weak , and the flesh is weak , and their duties are weak , their resolutions and vows are weak ; all insufficient to relieve them . and if they think themselves freed one day , they shall find the next that they are under bondage ; sin for all this will rule over them with force and rigour . and in this condition do some spend all their days in this world. they kindle sparks of their own , and walk in the light of them , until they lie down in darkness and sorrow . they sin and promise amendment , and endeavour recompences by some duties , yet can never extricate themselves from the yoke of sin. we may therefore learn the excellency of this privilege , first from its causes , whereof i shall mention some only . 1. the meritorious procuring cause of this liberty , is the death and blood of jesus christ. so is it declared , 1 pet. i. 18 , 19. 1 cor. vi . 20. chap. vij . 23. nothing else could purchase this freedom . under the power and dominion of sin we were , and could not be delivered without a ransom . christ died and rose , and lives again , that he might be our lord , rom. xiv . 9. and so deliver us from the power of all other lords whatever . it is true there was no ransom due to sin or sathan , who was the author of it . they were to be dethroned or destroyed by an act of power . both the devil , and sin , which is his work , are to be destroyed not appeased , heb. ij . 14. 1 john iij. 8. but the strength of sin is the law , 1 cor. xv . 56. that is , through the righteous sentence of god , we were held by the law obnoxious unto the condemning power of sin. from that law we could not be delivered but by this price and ransom . two things hence follow : 1. those who live in sin , who willingly abide in the service of it , and endure its dominion , do cast the utmost contempt on the wisdom , love , and grace of christ. they despise that which cost him so dear . they judge that he made a very foolish purchace of this liberty for us , with his dearest blood. whatever it be , they preferr the present satisfaction of their lusts before it . this is the poison of unbelief . there is in it an high contempt of the wisdom and love of christ. the language of mens hearts that live in sin , is , that the liberty which he purchased with his blood , is not to be valued or esteemed . they flatter him with their lips in the outward performance of some duties ; but in their hearts they despise him , and the whole work of his mediation . but the time is approaching wherein they will learn the difference between the slavery of sin , and the liberty wherewith christ makes believers free . and this is that which is now tendred unto sinners in the dispensation of the gospel ; life and death are here set before you , chuse life that ye may live for ever . 2. let those that are believers in all their conflicts with sin , live in the exercise of faith , on this purchace of liberty made by the blood of christ. for two things will hence ensue , ( 1. ) that they will have a mighty argument always in readiness to oppose unto the deceit and violence of sin. the soul will hereon say to its self , shall i forego and part with that which christ purchased for me at so dear a rate , by giving place to the solicitations of lust or sin ? shall i despise his purchace ? god forbid . see rom. vi . 2. by such arguings is the mind frequently preserved from closing with the enticements and seductions of sin. ( 2. ) it is an effectual argument for faith to use in its pleading for deliverance from the power of sin. we ask for nothing but what christ hath purchased for us . and if this plea be pursued it will be prevalent . 2dly . the internal efficient cause of this liberty , or that whereby the power and rule of sin is destroyed in us , is the holy spirit himself , which farther evinceth the greatness of this mercy . every act for the mortification of sin , is no less immediately from him , than those positive graces are , whereby we are sanctified . it is through the spirit that we mortify the deeds of the flesh , rom. viij . 13. where he is , there and there alone is liberty . all attempts for the mortification of sin without his especial aids and operations , are frustrate . and this manifests the extent of the dominion of sin in the world. he alone by whom it can be destroyed , and all those efficacious operations of his whereby it is so , are generally despised . and they must live and die slaves unto sin , by whom they are so . wherefore a great part of our wisdom for the attaining and preserving this liberty , consists in the acting of faith on that promise of our saviour , that our heavenly father will give the holy spirit to them that ask him of him . when sin in any instance , by any temptation , urgeth for power and rule in us , we are ready to turn into our selves and our own resolutions , which in their place are not to be neglected . but immediate crys unto god for such supplies of his spirit , as without which sin will not be subdued , we shall find our best relief . bear it in mind , try it on the next occasion , and god will bless it with success . 3dly . the instrumental cause of this freedom is the duty of believers themselves , in and for the destruction of sin. and this also manifests the importance of this privilege . this is one of the principal ends of all our religious duties ; of prayer , of fasting , of meditation , of watchfulness unto all other duties of obedience ; they are all designed to prevent and ruine the interest of sin in us . we are called into a theater to fight and contend , into a field to be tried in a warfare . our enemy is this sin , which strives and contends for the rule over us . this we are to resist even unto blood , that is , our utmost in doing and suffering . and certainly that is in it self and unto us of the highest importance , which on divine appointment and command , is the great end of the constant endeavours of our whole lives . secondly , it appears so to be from the consideration of the bondage which we are delivered from thereby . bondage is that which humane nature is most averse from , until it be debased and debauched by sensual lusts. men of ingenuous spirits have in all ages chosen rather to die than to be made slaves . but there is no such bondage as that which is under the dominion of sin. to be under the power of base lusts , as covetousness , uncleanness , drunkenness , ambition , pride and the like , to make provision to fulfil their desires in the wills of the mind and the flesh , is the worst of slavery . but we may say what we please on this subject ; none think themselves so free , none make such an appearance of generous freedom unto others , as those who are avowed servants of sin. if those are not freemen , who do what they please , and are for the most part approved in what they do , who puff at all their enemies , and scorn such as pusillanimous slaves , who go not forth unto the same compass of excess with them , who shall be esteemed free ? they plead with the pharisees that they are the only freemen , and were never in bondage to any . the servile restraints of fear from divine judgment and future accounts they wholly despise . see the description , psal. lxxiij . 4 , 5 , 6 , 7 , 8 , 9 , 10. who so free , so joyous as such persons ; as for others , they are plagued all the day long , and are chastened every morning , v. 14. yea , they go heavily and mournfully under the oppression of this enemy , crying out continually for deliverance . but the truth insisted on is not at all impeached by this observation . it is a great part of the slavery of such persons , that they know not themselves to be slaves , and boast that they are free . they are born in a state of enmity against god , and bondage under sin , and they like well of it , as all abject slaves do , under the worst of tyrants ; they know no better . but true liberty consists in inward peace , tranquillity of mind , designs for and inclinations unto the best things , the most noble objects of our natural , rational souls . all these they are utter strangers unto , who spend their lives in the service of vile and base lusts. envy not their gallantry , their glistering appearances , their heaps of wealth and treasures , they are in the whole vile and contemptible slaves . the apostle determines their case , rom. vi . 17. it is a matter of eternal thankfulness unto god , that we are delivered from being the servants of sin. yea , it is an evidence of grace , of a good frame of spirit , when a soul is made really sensible of the excellency of this freedom ; when it so finds the power and interest of sin to be weakned , as that it can rejoice in it , and be thankful to god for it , rom. vij . 25. thirdly , it is so , with respect unto the end of this bondage , or what it brings men unto . if after all the base drudgery which sinful men are put unto in the service of their lusts , if after all the conflicts which their consciences put them on with fears and terrors in the world , they could expect any thing of a future reward hereafter , something might be spoke to alleviate their present misery . but the wages of sin is death , eternal death under the wrath of the great god , is all they are to look for . the end of the dominion of sin , is to give them up unto the curse of the law , and power of the devil for evermore . fourthly . it keeps men off from the participation of all real good here and hereafter . what men under the power of sin do enjoy , will quickly appear to be as a thing of nought . in the mean time , they have not the least taste of the love of god , which alone takes out the poison of their enjoyments . they have not the least view of the glory of christ , without which they live in perpetual darkness , like those who never behold the light nor sun. they have no experience of the sweetness and excellency of the gracious influences of life , and strength , and comfort from the holy ghost ; nor of that satisfaction and reward which is in holy obedience ; nor shall ever come to the enjoyment of god. all these things and sundry others of the like sort might be insisted on and inlarged , to manifest the greatness of the mercy and privilege which is in a freedom from the dominion of sin , as it is here proposed by the apostle . but the principal design i intended is accomplished , and i do but touch on these things . i shall add one observation more , and with it put a close to this discourse . ob. 2. it is the great interest of a soul conflicting with the power of sin , to secure it self against its dominion ; that it is not under its dominion ; not to have the cause hang dubious in the mind . to clear the truth hereof , we may observe the things that follow . 1. the conflict with sin , making continual repentance and mortification absolutely necessary will continue in us whilst we are in this world. pretences of perfection here , are contrary to the scriptures , contrary to the universal experience of all believers , and contrary to the sense and conscience of them by whom they are pleaded , as they make it evident every day . we pray against it , strive against it , groan for deliverance from it , and that , by the grace of christ healing our nature , not without success . howbeit this success extends not unto its absolute abolition whilst we are in this world. it will abide in us until the union of the soul and body wherein it hath incorporated it self , be dissolved . this is our lot and portion ; this is the consequent of our apostasie from god , and the depravation of our nature thereby . you will say then , whereto serves the gospel , and the grace of our lord jesus christ in this case , if it be not able to give us deliverance herein ? i answer , it doth give us a fourfold relief , which amounts virtually to a constant deliverance , though sin will abide in us whilst we are in this world. 1. it is so ordered , that the continuance of sin in us shall be the ground , reason and occasion of the exercise of all grace , and putting a lustre on our obedience . some excellent graces , as repentance and mortification could have no exercise if it were otherwise . and whilst we are in this world , there is a beauty in them , that is an over-balance for the evil of the remainders of sin : and the difficulty which is hereby put on our obedience , calling continually for the exercise and improvement of all grace , renders it the more valuable . herein lies the spring of humility , and self-resignation to the will of god. this makes us love and long for the enjoyment of christ , putting an excellency on his mediation ; whence the apostle on the consideration of it , falls into that ejaculation ; i thank god through jesus christ my lord , rom. vij . 25. this sweetens unto us our future rest and reward . wherefore the continuance of us in this state and condition in this world , a state of spiritual warfare , is best for us , and highly suited unto divine wisdom , considering the office and care of our lord jesus christ for our relief . let us not complain , or repine , or faint , but go on with christian fortitude unto the end , and we shall have success . for , 2. there are by the grace of christ , such supplies and aids of spiritual strength granted unto believers , that sin shall never proceed further in them than is useful and needful for the exercise of their graces . it shall never have its will upon them , nor dominion over them , as we have before declared . 3. there is mercy administred in and by the gospel , for the pardon of all that is evil in it self , or in any of its effects . there is no condemnation unto them that are in christ jesus . pardoning mercy , according to the tenor of the covenant , doth always disarm this sin in believers of its condemning power . so that notwithstanding the utmost endeavours of it , being justified by faith , they have peace with god. 4. there is a season , when by the grace of christ it shall be utterly abolished ; namely , at death , when the course of our obedience is finished . wherefore to affirm that this sin , and consequently a conflict with it , doth abide in believers whilst they are in this world , is no disparagement unto the grace of christ , which gives such a blessed deliverance from it . secondly , there is a double conflict with and against sin. the one is in those that are unregenerate , consisting in the rebellion of light and conscience against the rule of sin , in many particular instances . for although sin be enthroned in the will and affections , yet the knowledge of good and evil in the mind , excited by the hopes and fears of things eternal , will make head against it , as unto the performance of sundry duties , and abstinence from sin. this conflict may be where sin is in the throne , and may deceive themselves , supposing it may be from the rule of grace , when it is only from the rebellion of light , and the charge of a conscience yet unseared . but there is a conflict with sin where grace hath the rule and is enthroned . for although grace have the sovereignty in the mind and heart , yet the remainders of sin , especially in the corrupt affections , will be continually rebelling against it . now this we say is the interest of all , namely , to enquire of what sort and kind that conflict with sin is , which is in them ; if it be of the first sort , they may yet be under the dominion of sin ; if of the latter , they are freed from it . wherefore whilst the mind is dubious in this case and undetermined , many evil consequences it will be perplexed withal . i shall name some of them . 1. such a soul can have no solid peace , because it hath not satisfaction what state it doth belong unto . 2. it cannot receive refreshment by gospel consolations in any condition ; for its just fears of the dominion of sin , will defeat them all . 3. it will be dead and formal in all its duties , without spiritual courage and delight ; which will at length make it weary of them . so , 4. all grace , especially faith , will be weakened and impaired under this frame continually . 5. fear of death will hold the soul in bondage ; wherefore it is highly necessary to have this case well stated and determined in our minds ; whereto if the foregoing discourses may contribute any thing , it is what was designed in them . there remains only to give some few directions , how the prevalency of sin unto such a degree , as to render the case about its rule dubious in the mind , may be obviated and prevented . some few of the many that might be given , i shall propose . 1. the great rule of preventing the encrease and power of vitious habits ; is , watch against beginnings . sin doth not attempt dominion but in particular instances , by one especial lust or another . wherefore , if any sin or corrupt lust begin as it were to set up for a peculiar predominancy , or interest in the mind and affections ; if it be not entertained with severe mortification , it will ruine the peace , if not endanger the safety of the soul. and when this is so , it may easily be discovered by any one who keepeth a diligent watch over his heart and ways . for no sin doth so entirely advance it self in the mind and affections , but it is promoted therein either by mens natural inclinations , or by their circumstances in occasions of life , or by some temptation which they have exposed themselves unto , or by some such neglect wherein the frequency of acts have strengthened vitious inclinations . but these things may be easily discerned by those who are in any measure awake unto their soul's concernments . the strict charge given us by our lord jesus christ to watch , and that of the wise man , above all keepings to keep our hearts , have especial regard unto those beginnings of sin 's obtaining power in us . so soon as a discovery is made of its coincidence or conjunction , with any of those ways of the promotion of its power , if it be not opposed with severe and diligent mortification , it will proceed in the method declared , james i. 14 , 15. those who would be wise , must familiarize wisdom unto their minds , by a continual free converse with it . they must say unto wisdom , thou art my sister , and call understanding , thy kinswoman , prov. vij . 4. so will wisdom have power in and over their minds . and if we suffer sin by any of the advantages mentioned , to familiarize it self into our minds ; if we say not unto it , get thee hence upon the first appearance of its activity for power in us , it will put hard for the thron ▪ 2. carefully enquire and try whether such things which you may do or approve of in your selves , do not promote the power of sin , and help on its rule in you . this method david prescribes , psal. xix . 12. secret sins , such as are not known to be sins , it may be to our selves , make way for those that are presumptuous . thus pride may seem to be nothing but a frame of mind belonging unto our wealth and dignity , or our parts and abilities ; sensuality may seem to be but a lawful participation of the good things of this life ; passion and peevishness , but a due sence of the want of that respect which we suppose due unto us ; covetousness a necessary care of our selves and our families . if the seeds of sin are covered with such pretences , they will in time spring up and bear bitter fruit in the minds and lives of men. and the beginnings of all apostasie both in religion and morality , lie in such pretences . men plead they can do so and so lawfully , until they can do things openly unlawful . 3. keep your hearts always tender under the world. this is the true and only state of inconsistency with , and repugnancy to the rule of sin. the loss hereof , or a decay herein , is that which hath opened the flood-gates of sin amongst us . where this frame is , a consciencious fear of sinning will always prevail in the soul ; where it is lost , men will be bold in all sorts of follies . and that this frame may be preserved , it is required , ( 1. ) that we cast out all vicious habits of mind that are contrary unto it , james i. 21. ( 2. ) that we preserve an experience of its power and efficacy on our souls , 1 pet. ij . 1 , 2 , 3. ( 3. ) that we lay aside all prejudices against those that dispence it , gal. iv . 16. ( 4. ) to keep the heart always humble , in which frame alone it is teachable , psal. xxv . every thing in the preaching of the word comes cross and unpleasing to the minds of proud men. ( 5. ) pray for a blessing on the ministry , which is the best preparation for receiving benefit by it . 4. abhorr that peace of mind which is consistent with any known sin. men may have frequent ▪ surprizals into known sins ; but if , whilst it is so with them , they refuse all inward peace , but what comes in by most fervent and sincere desires of deliverance from them , and repentance for them , they may be safe from the dominion of sin. but if men can on any hopes , or presumptions , or resolutions preserve a kind of peace in their minds , whilst they live in any known sin ; they are nigh the borders of that security , which is the territory wherein sin doth reign . 5. make continual applications unto the lord christ in all the acts of his mediation for the ruine of sin , especially when it attempts a dominion in us , heb. iv . 16. this is the life and soul of all directions in this case , which needs not here to be enlarged on ; it is frequently spoken unto . lastly , remember , that a due sence of deliverance from the dominion of sin , is the most effectual motive unto universal obedience and holiness ; as such it is proposed and managed by the apostle , rom. vi . finis . capel's remains being an useful appendix to his excellent treatise of tentations, concerning the translations of the holy scriptures : left written with his own hand / by that incomparably learned and jucicious divine, mr. richard capel, sometimes fellow of magdalen-colledge in oxford ; with a preface prefixed, wherein is contained an abridgement of the authors life, by his friend valentine marshall. capel, richard, 1586-1656. this text is an enriched version of the tcp digital transcription a33462 of text r5922 in the english short title catalog (wing c471). 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. 178 kb of xml-encoded text transcribed from 84 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a33462 wing c471 estc r5922 13693629 ocm 13693629 101419 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. a33462) transcribed from: (early english books online ; image set 101419) images scanned from microfilm: (early english books, 1641-1700 ; 841:4) capel's remains being an useful appendix to his excellent treatise of tentations, concerning the translations of the holy scriptures : left written with his own hand / by that incomparably learned and jucicious divine, mr. richard capel, sometimes fellow of magdalen-colledge in oxford ; with a preface prefixed, wherein is contained an abridgement of the authors life, by his friend valentine marshall. capel, richard, 1586-1656. marshall, valentine. capel, richard, 1586-1656. tentations. [48], 118, [2] p. printed by t.r. for john bartlet ..., london : 1658. also appears in capel's tentations, 6th edition, 1659. advertisement on p. [1] at end. reproduction of original in union theological seminary library, new york. eng capel, richard, 1586-1656. bible -versions -early works to 1800. sin -early works to 1800. temptation -early works to 1800. a33462 r5922 (wing c471). civilwar no capel's remains. being an useful appendix to his excellent treatise of tentations. concerning the translations of the holy scriptures. left capel, richard 1658 33049 153 110 0 0 0 0 80 d the rate of 80 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2006-06 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2006-08 judith siefring sampled and proofread 2006-08 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion capel's remains . being an useful appendix to his excellent treatise of tentations . concerning the translations of the holy scriptures . left written with his own hand . by that incomparably learned and judicious divine , mr. richard capel , sometimes fellow of magdalen-colledge in oxford . with a preface prefixed , wherein is contained an abridgement of the authors life , by his friend valentine marshall . london , printed by t. r. for john bartlet , at the gilt cup on the south-side of pauls over against the drapers , and at the gilt cup in westminster-hall . 1658. to the christian reader . reader , having nothing of mine own , that i count worthy of the publick view , i was fully resolved to have quit the stage , as the mute person in the comedy , without being known to any , save some private friends only ; and most of those also , in or about that private little corner , wherein the great god of heaven hath seen it fit to make use of me . but now i am enforced to launch further into the deep , then ever i expected , intended , or desired ; by being importuned to set these a few lines , ( which could not in civility be declined ) before this posthumus-piece , of the dearest and usefullest friend , ( whilest he was here amongst men , ) that i had in the whole world , out of mine own family . concerning whom there 's need to say little . his works in print already sufficiently praise him in the gates ; and have got him great place in the hearts of a many , seen in the theory ; but much more room in the breasts of all such as are any way versed in the practical part of divinity . but as he writ things worthy to be read : so he did things worthy to be writ , b with beza . something then would be set out : partly , to do him right , that 's not to be buried in oblivion , c heb. 13. 7. but principally , 1. for the honour of that great god , that gave him such rare endowments ; and continued them in their full beauty , to his very * last breath . 2. for the provoking of us that knew him , to a more lively and fresh d emulation of those eminent vertues , that we both saw and knew , that he shone so bright in . 3. for the stirring up of all such as be at a further distance , to a more thorow sense and feeling of the heavy hand of god , laid upon us all , in the removal of this able and excellent instrument . we live in a e stupid age . the greatest stroakes of god , if any whit remote , scarce make the least dint ; those that cut to the quick , usually be doft too soon . we reade of some that f mourned long for their dead . 't was three yeares g full , ere isaac could be comforted after the death of a good mother , though of a very great age . jacobs pathetick expressions , cloathed with such aggravating circumstances , gen. 48. 7. so h long after the decease of his dear and good wife : now , how near it sate his heart . the losse of * good men , ( especially of good note ) is much to be bewailed . there 's that goes to the ground with them , that 's not easily had again . who will takeup their * vertues ? 't will be along work ere the like can be rear'd in their steads . they give the greatest check to sin , judg. 2 , 7. 10 , 11 , 19. the chiefest lift to good , psal. 75. 3. 2 chro. 11. 17. they keep off stormes , gen. 19. 22. numb. 16. 45. be they taken away ? 't is from some i i evil to come . 't is well observed by some , what a number of our prime and choice old standards we have lost of late dayes . if the lords hand be stretch't out further yet in this kinde , we may be left to green heads ; to those that be little better then * children ; and what can we expect then ? but to be cast into a very sad condition k . tu●ie tells us of a flourishing common-wealth , that was quickly overthrown by men of that stamp . we that had our abode by this renowned champion , look upon his death as a most bitter blow to us . it concernes us more , ( we know it too ) then all the world besides . we cannot but see our own sin , haling and pulling this great burden upon us . we did not know what we did enjoy , whilest we had him to put on ornaments upon us , better then those of gold upon our apparel . we have cause enough to lift up our voices , and to weep over him , again and again too , ( as they did over l abner , and achilles , over his m patrecl . s ) he 's not buried to this day , nor will he be in haste . as often as any new trouble is started in body or minde , and begins to sit close to us , to ours ; our wound bleeds afresh , and we cannot but indulge our selves in it ; ( as b●za did after * calvin was gone to rest ) hoping our heart , shall be fitted for the due and desired effect of it , at the last . but when all comes to all , we must learn to submit to the only wise god , and endeavour now to fetch that from the fountain , that we have lost in the cistern . 't is besides my purpose to set out a narrative of his life , or to dwell upon that , that may savour of glorying in the flesh . he was very farre from that ( with famous * ursinus ) all his life long ; and he hath better things to embellish him , now , after his decease . and yet he was not behind in matters of that kind , if there were any list to look that way . he was * borne in glocester , of good parentage , descended from an ancient family of the gentry ( of his own name ) in herefordshire , and of alliance to the lord capel , ( but he had learnt with brave philpot , to tread that under his feet * ) his father was a stout man , and an alderman of the city : a fast friend to mr. tho. prior first , and afterwards to mt. john work●an , ( having had a principal hand in the drawing of him thither , ) both of them mine ancient and faithful friends ; and men of great sufficiencie for the preaching of the gospel , and instruments that the lord made much use of , for the advancing of the true saving knowledge of himself , and for the setting up of the real and substantial power of godliness , in that city ; during their times . his elder brother is an alderman there , at this day . his youth is quite out of my reach . his eminency for learning was great , whilest he was yet in the university of oxford : where he was fellow of magdalene-colledge , and had the breeding up of some there that proved excellent scholars : dr. frewen by name , ( a thankful man to him for his education ) and famous mr. pemble , who ended his dayes at his house . his attendance at court , upon the chiefest favourite , ( in the dayes of that learned king , king james , of famous memory , ) would have put him on in the way of preferment , if his thoughts had been that way bent ; where he continued till the death of sir thomas overbury , that learned knight , his very friend indeed , and then he bade adieu to that course of life . as for his inward stormes ; they were very many , and exceeding bitter , ( together with a number of bodily infirmities , attending him in his younger yeares ) but it was well for him , that he bore the yoke in his youth . and none , that i know , can now set out these to any purpose , ( if ever an occasion be offered ) but that eminent and learned divine , dr. harris , that knew so much of his * temptations and desettions , by reason of that intimate acquaintance he had with him in those dayes , ( being his kinsman besides ) occasioned the more , by the often recourse he had then into those parts , for the fetching of some spiritual refreshing from that divine of divines , mr. john dod , that was both able and willing to speak a word in season to a broken and a contrite heart . mine intent is only ( as * junius did with ursine , ) to pitch upon some few things of many ; and to confine my selfe to what i know of mine own certain knowledge : having had the favour to stand in the repute of more then a common friend of his , for above these thirty yeares together . and this i must needs say , 1. for the eminencie of his parts . i never came near any that came near him , in all particulars . the most even of our most highflowen eagles , have commonly some peculiar sparta , which they adorne well , and do very good service in it , to christ and his church ; but this man had grasp't all good learning ; and made every thing his own so evenly to see to , that he was as expert in his way , as hector in b homer , and would with cato the elder be up in the c height , in all that ever he was to act in . melancthon would say of pomeranus , he was the grammarian : of himself , he was the logician : of jus●us jonas , he was the oratour : but of luther , he was d all in all . here was one would fetch out luthers mark , if he list to turn to the school or to case-divinity ; to austin or chrysostome , galen or hippocrates , aristotle or tully , to history or philosophy , to the arts or tongues ; who could tell but himself , which he was least versed in ? he was a very living library , a full store-house of all kinde of good literature , no lesse then a little university ; the mirrour of our parts ; above the envie of all that i knew . the least draught of his pencil would have told any a protogenes , he had been the apelles . he excell'd in all that ever i saw he would set his hand to , unlesse it were in his utterance , in the publick congregation , and therein i must needs confesse he had a great defectivenesse . god gave him great understanding of the times , to know what israel b ought to do . he stood upon the watch-tower , and saw what was hid from most of our eyes , and being quick of c sent , in the feare of the lord , he gave timely notice to some that stood in place ; which had it been heeded , we had never been so fearfully pestered with those hydraes heads , that are now starting up afresh daily , to the great disturbance of our people . simler said of melancthon at his going from tubing , that none of the learned men there , how many soever they were , had so much learning , as to know the great learning that was in that man . too too many of us were sick of the same disëase : we knew not the depth in this mans breast . we had many a man in this one man , even all scholarship epito nized in this profound clerk . and yet for all this , that great blessing he had , which he himself observed , as a singular favour vouchsafed to dr. john rainolds , that great oracle of oxford , that he never set on foot any manner of new opinion . the like is observed of learned dr. a whitakers stiled the oracle of cambridge , and the miracle of the world . a mercy , that most men of b superlative parts , use not to be too rich in . there 's scarce any strong braine without some strange fancie . if the great wits of our times had kept themselves close to the steps of these rare divines , we had never seen the sorrows that we now sigh and groan under ; and would be glad to be shift on if we knew how . 2. for the excellency of his preaching ▪ wherein , if i mistake not ( as i think i do not ) he excell'd all men , i am sure all that ever . i came near , ( without the disparaging of any . ) there be a great many that i know ; and a many-many more there be that i know not , ( the lord encrease their number ) that be singularly well-fitted for this great emploiment . worthies they be , and must be , as well as those were , that attained not to the first * three . this mans lot fell in the foremost rank . he was an interpreter one of a thousand . his understanding was strangely opened , for the understanding , and the opening of the scriptures . he would bolt out that , out of the holy book of god , that would not come into any other mans consideration ; yet it should be genuine ; and evidently appearing to be the drift and meaning of the holy ghost . an intelligent man could never sit at his feet , but he should meet with that there , that would never fall from any other mans mouth , nor ever drop from any other mans pen . his words were as goads , as miles fastned by the masters of the assemblies . they were edged with so much reason , re-enfo●ced from the lively oracles , that they could not fall to the ground . 't is no wonder then that the creame of the whole countrey ( as they could have their opportunities ) would a hang upon his ministry . yet , how plaine would he be in all his expressions ! he would not deliver what he had from god in an unknown tongue ; nor yet in termes that were too spruce and trim . he had learnt his lesson well , of that great apostle that came not with b inricing words ; nor with any other then such as the very c catechumeni , the youngest beginners , might understand . he kept close to the footin●s of our own choicest worthies ; famous mr. dod ( that would say , so much latine , was so much flesh in a sermon . ) master cleaver , master hildersam , and such d holy men of god , led by the self-same spirit . he would deliver the holy and wholsome truth of god , in such an holy and wholsome way , that it bred very good blood in the hearts of the hearers . he would stoop so low as to speak to our poor countrey-people , in their own proper dialect , so as they could not but even see , and feel , and finde out god ; and be occasioned to speak of him all the week after . if he came to a deep mystery , he would make it plaine to the shallowest capacity . what ever he fell upon , he would follow it so divine-like , that the hearts of his auditors would be rapt up into heaven , whilest they heard him winding and turning a point of divinity , like a workman that needed not to be ashamed . whereas , now-a-dayes , whilest some of our best divines , seeme to be too much taken up with quaint and historical flourishes , there 's a sensible decay in the power of godlinesse amongst us ▪ an exotick tongue , in the publick congregation ( whatever men think of it ) is set out as a e signe of displeasure . it feeds such humours as would be purged . it had no good effect in the church of corinth . mens wits will wax wanton , when they be not over-awed by the plaine power of gods word . when preachers keep not close to the very f words of our lord jesus christ , and to the doctrine that is according unto godlinesse ; but love to be tampering with another g doctrine , though not with another in the maine , but even in the manner of the delivery onely ( as when it savours too much of the pomp of humane eloquence , saith h calvine ; when it differs from the stile of the holy ghost , saith i danaeus , ) the people be in danger of turning aside to vain jangling , to perverse disputings , desiring to be teachers ; and such like matters . the gilt upon the pill , may please the eye , but it profits not the patient . the paint upon the glasse , may feed the fancy , but the room is not well lighted by it . the sword of gods spirit can never wound so deep , till it be pluckt out of these gaudy scabbards . k nakednesse deforms too too many in these days , but it is the best garnishing truth can have . a sober dresse best becomes a grave matron . there be l words as well as things , which the holy ghost teacheth . the arrows fetcht out of gods own quiver will pierce the deepest , and make the people fall the soonest under christ . the weaknesse of god is stronger then men . pauls weapons were mighty . the sincere milk of the word , will make gods babes to grow best . this curious age is too too much given to affectation of words ; as a m good friend of mine , hath well observed . and doctor sibs was wont to say , that great affectation and good affection , seldome go together . the swelling words of vanity , may tickle the eare , tip the tongue , please in matters of discourse ; but when it comes to push of pike , they afford but little comfort . this grave divine had another manner of wisdom then that of words . he was made an able minister of the new testament , not of the letter , but of the spirit ; that hath given , n doth give , and will give life . having this hope then , he used great plainnesse of speech ; and by the manifestation of the truth , he commended himself to every mans conscience , in the sight of god ; and hath so well seasoned the country , that i hope the fruit will remain , and be seene many a yeare hence . 3. for the livelinesse of his prayers . he was a man that had a very large measure of that spirit of grace , that is the spirit of supplication . he was so well fitted for the opening of his minde to god , as if with holy a bradford , he had been almost ever upon his knees ; he could tell his own errand , or any other mans , at the throne of grace ; with as good freedome , and to as good purpose , as any man living . he would not be rash with his mouth , when he came before god ; nor set out what he had to say , there , with painted eloquence or court-like complement ; but his mouth should be filled with such savoury arguments , as very well became an humble suppliant . he would be farre from those battologies and miserable extravagancies , that the greatest part of us be so sorely haunted with . he would poure out his soul to god , at all manner of times , upon all manner of occasions , with all manner of prayer and supplication ; and with that admirable variety of all sorts of quickning and feeling meditation , that it would even ravish their hearts , that could be so happy as to partake with him . yet for all this , he was clear in his opinion , for the lawfulnes●e of the use of set formes ; according to the tenet of all the best divines that ever i met with , that were in their cold blood : ( and much heed is not to be given to what any man saith , that 's in the height of his sick fit ; ) and according to the practice of all churches , even the best reformed ; saith c master rogers , now and ever ; saith d mr. hildersam : nay e mr. smith himself , saith , ( who was warping at that very time , and afterwards wandered farre in the wayes of the separation ) it was the practice of the ancient church , and of all the reformed churches in christendome ; of the church immediately after the apostles ; nay ( saith he ) of the church in the time of the apostles , as may probably be gathered out of 1 cor. 14. 26. this hath been the practice also of the very best f lights that ever were set up in the churches of christ . 't is very well known , that the flower of our own divines , went on in this way , when they might have done otherwise , if they had pleased ; in their prayer before their g sermons . nay , mr. dod his own self ( as i have been often told by this great divine ) would seldome end his devotions in his own family , but with the use of the lords prayer . nay , yet more , h mr. cartwright thinks it very ptobable , that christ , his own self made use of a set-form at meals . 't is not good to cast stones of offence , before our weak brethren , that be of meaner parts , wanting in ability , memory , or audacity ; that they be not taken off from , or disheartened in this necessary service . nor may we lay a trap for our own feet . who knowes what times may passe over him ? if god plunge us in the ditch , and leave us labouring in the noose ; the loftiest of us all may be faine to take relief from these poor contemptible props , and crutches , ( as some do deeme them . ) when the soul 's so troubled , that it i cannot speak , but chatter onely , like a crane or swallow ; when 't is so full of grief , that it can no more then sigh and groane , and k make a confused noise ; 't will be glad to catch at any thing , to give it self vent by . dr. l harris tells us of a second bradford , that in time of his distresse , was fain to adopt mr. bradfords words , and to spread them before god as his own : because he had said more for him , ( as he thought ) then he could say for himself . i knew a rare and eminent divine , indeed ( that would be as often upon his bended knees , as any man , that ever i conversed with ; ) that would sometimes be in such dumps , that he had no more to set before god , ●o give his heart ease by , then the words of david in the one and fiftieth psalm . well might then this knowing divine of ours , that had been so tossed with tempests be tender of that , that might be in such stead , for poore trembling hearts in a stormy day . get to god then as thou canst ; sad distempers be upon our people . spiritual judgments be the sorest judgments . what if thou hast but the a self-same words ? the song of moses was a b new song , tendered to god with new affections . what if the petitions be c broken , confused ; this poore d man cried , saith the text , when he was in a poore case indeed ; like a e bedlam , and yet he was heard . the lesser lisping children some-whiles have the grant ; when those that be of greater maturity , seeme to be fet aside : whilest moses his hands were up ( though in a poor way ) israel had the better . who can tell what god may do ? abraham left asking ere god left granting , even for a filthy sodome . remember latimers f once-again , once-again ; tugg and wrastle . we may come to see , and our people may be made to know , that their heart is g turned back-again , to the god of their fathers . for the soundnesse and settlednesse of his judgement . he pitcht at first upon a good foundation , and being h nourished up in the words of faith , he continued in the things he had learned and beene well assured of , knowing from whom he had received them . he was with socrates an a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , grounded in his opinion ; one that stood like a brazen wall , as firme as a very rock , ( with virgils b latinus ) in the midst of all the dashings , and clashings of tempestuous times . he saw with a cleare eye , thorow all the painted glosses of those that were given to change ; and therefore was not moved at all , with any thing said or done in that kinde . he was true to his religion , and clave close all along to his first principles ; holding fast the faith that was c once , and ( as he himself would often expresse it ) but once delivered to the saints . he lived and died a true orthodox divine , according to the knowne doctrine of the church of england . he knew full well , for all the great talk of the gosspel , as though it were but newly dropt out of the clouds , that there is not any other gosspel , then the everlasting gospel , that was preached before unto abraham , and hath been entertained all along , still by gods faithful people , and shall be so continually , to the worlds end . but some there be ( no mean pretenders to the gospel ) that be in great danger of perverting the gospel of jesus christ . this stable man , was set up as a sure sea-mark . stand to his steps , though we stand alone . god and a good conscience , be very good company . elijah was but one , yet did very good service . one d athanasius in the east ; one hilary in the west ; was of mighty great use in a staggering time . what if we meet with stormes ? 't is but a poore religion that 's not worth suffering for . 't will turn to a a testimony ; when the wilde humour is spent , men will look home againe . a mercuries statue will be lookt upon then . those poor silly souls , that be tossed to and fro , and b whirl'd about and about again with every winde of doctrine , will be glad of such a sight , in the day of their visitation . whereas if they that know , or should know more of god , be not steady in their steering , but varying their course : poor bewilder'd hearts will be at their wits ends , not knowing which way to turne , nor to whom to goe , nor whom to walke after . as there is but one god , so there is but one faith , one baptism ; c one way to eternal life : one rule for us all to walk by . why be we not then all of one heart ? all in one tract ? so many men as we see , so many mindes there be . every e moneth ( almost ) a new faith . 't is easie to swim with the tyde ; to perswade the heart of the rectitude of that , that 's turn'd up trump by the times ; and yet to pretend still 't is from more light . we may talk of the spirit ; but f schism is a fruit of the flesh . the old way is the good way ; he shal stumble and hamper his feet , that swerves from the g ancient pathes . what 's got by gadding ? men itch for change still . there 's no rest but with our first a husband . 't is good to be all of one minde in god . where 's not unitie in judgement , there 's scarcely unity in affection . too fierce we be against such as close not with our notitions . it was b bell , book , and candle once ; 't is not much better now . wild-fire flies amaine . we cannot all cut to a thread , there will be some variation in the compasie ; but whilest we aime at the white , the c oddes is to be passed by , without bitternesse . why should there be such huge rents and divisions in the church ? where 's our forbearance ? we have not yet learnt our lesson well , to wait one for another , till god shall reveale , phil. 3. 15. whilest we be so sharp in our contests , satan makes his markets ; d religion goes to wrack ; our differences e widen ; some be ready to give up all , seeing there's no better harmony ; others could wish themselves well out of the world , that they may be delivered ( as melanchthon saith ) from the d implacable differences , even of some divines . hearken to god : he would have the truth g followed , but in love , if the word will not sway ; the crosse will come ; and set an h hooper and a ridley to the embracing of one another . fall upon that one and only solid way of god : and stick there . be we stedfast men . it was once the martyrs a stile , it will ever be the good mans glory . get we then to god : he can stablish the shuttle heart , 2 cor. 1. 21. see the judgement be so rightly set , is . 33. 6. and the heart so firmly knit to god and his truth ; he that b loved his master would not leave his master . tamper we not with opinions , 2 pet. 3. 17. nor with opinionative c men , rom. 16. 17 , 18. nor yet with books that scatter tares . this grave d divine himself , gives very good caution to this purpose , from famous e mr. dod , a man of that vast experience . an honest heart may be sorely puzled with a forked argument , the martyr could die for christ , that could not f dispute for him . some pretend , they must trie all things , but they speak besides the g book . who will try ratsbane , or a sharp sword , whether it will pierce into his bowels ? some think to withdraw when they see danger : but satan is subtile ; venome will get in we know not how ; and errour will h stick and eate . what gets the flie that goes whisking by the candle ? they that nibble at the bait , shall hardly ' scape the hook . again , gingle not with termes that be improper in matters of religion ; they savour of singularity ; breed i rents and divisions amongst preachers and people ; and take off the minde from things more essential . learned men have observed the advantage that hereticks got , by the unwarie speeches of the fathers . some of calvins expressions , not so well pondered , have done no great good to some in our times . a nesto●ius fell into his heresie , by defending an improper speech of his : and eutyches thinking to mend it , fell into the other extream . dr. thomas b taylour speaks much to this point , to very good purpose : and tells us in conclusion ; if we will keep the faith of our fathers , we must keep the words of our fathers . 5. for the singlenesse of his heart , he was with jacob a plain man , gen. 25. 27. that is , down-right honest , as 't is in the c original ; a very nathanael , an israelite indeed , john 1. 47. in whom , though there was some infirmity , yet there was no guise . he had a deal of the wisdom that 's from above , and was as far from hypocrisie , as any man that ever i knew . if others were made of his mettal , momus had no need to complain of the want of a window at any mans breast . he was what he was , in deed and in truth ; without dissimulation , very high in his conformity to the d primitive christians ; and left a brave president to all that would be what they should be in this particular . we of this doubling and deceitful generation , had need to look about us , and see what was here set before us in romane characters , that we may learn to be more above-board in all our dealings . we are fallen into an age , like that of the prophets , wherein every one hath too much of the hypocrite . we may well cry , help lord , for the faithful faile ; with a double heart and a double tongue do they speak . the most be for all tides and times , for any manner of mode , so as they can serve their own turnes by it . a alcibiades could swagger it at athens , take any paines at thebes , live most sparing at lacedaemon , bib amongst the thracians , hunt amongst the persians . some can be any thing , but what they should be . we had need to beware of men ; when every brother will supplant b b . the hypocrite with his mouth destroyes his neighbour . 't is good to be wise as the serpent , but we must be innocent as the dove . though it be just with god that the doe iver shall be deceived : and some c like it well : yet will it not be just in us to do it . they that turn : aside to crooked wayes , shall be led forth with the workers of iniquity . psal. 125. 5. plain-dealing is a jewel , yea , though it be in sin ; as this acute man d tells us . 't is a dainty fine thing in our e confessing , repenting , and in all we are to act in . he that useth it ( whatever men say or think ) shall neither live , nor die a f begger . down-right honesty is the best policie . 't is delightful to god , prov. 12. 22. 't will be a comfort to us , 2 cor. 1. 12. this is our rejoycing , we never eat our meat with more gladnesse , then when with singlenesse of heart , act. 2. 46. 6. for the usefulness of his life . he was born for the common good with m●l●ncthon , and lived for the publike benefit of the whole countrey . first , whilest he was at his pastoral charge : he gave himself fully and wholly to reading , exhortation and doctrine : and his profiting appear'd to all ; so that he was generally and justly reputed , a man approved of god , rightly dividing the word of truth . 't is well known what paines he took , and to how good purpose , during the whole a time of his abode there : preaching twice constantly every lords day ; and lecturing ( there ) besides one day weekly : though he had but an infirm body ) until he was taken off by sicknesse : after that ( his sabbath-dayes work excepted ) he preached only upon the festival dayes . his lips were touched with a coale from the altar . b musculus his words , so would his , pierce like a two-edged sword . he could be a boanerges , but his bent was most to be a son of consolation . he was a true evangelical preacher ; and comforted many a drooping heart by his labours in publike , and gave abundance of satisfaction in private , to many troubled spirits , that used to resort to him , out of all countreys , both far and near . and after this also , he shewed himself to be a tree of gods own planting , by bringing forth still more fruit in his age . when the times were such , ( some flying so extreamly high , the ceremonies being prest with rigour , and such grievous penalties inflicted ) that he ( being tender in matters of conformity ) must needs a quit his pastors place . he betook himself then to his little b cell , ( as samuel to his ramah ) that had never been look't upon if he had not come there ( no more the arpinum , if not for tullie : nor is●ebium and bretta , if not for luther and melancthon , ) and there he had more health and cheerinesse of spirit then formerly , which he improved well for publick advantage , divers wayes . 1. in his falling upon the practice of physick . his studies had bent that way before-hand ( foreseeing what followed ) yet he would do nothing in that kinde , ( it not being his calling ) so long as that great work lay upon him : but when he had quit that more special tie of the care of mens soules , he took himself then to be ar more freedome ; and ( upon a c licence sent him by one that might d authorize him ) he fell upon the cure of mens bodies . and being of great sufficiencie , his fame was quickly up . he was looked upon as a very trismegistus , and a second aesculapius . he could do much at the diving into a disease , and in applying of medicines proper and fit . not like some that will be tampering with that profession , and give their doses * at adventure . he was quick , yet in case of danger , he would weigh things well . in desperate diseases he would adventure far , according to the rules of reason : what he gave should be safe ; he mixed all with his own hands , he would stoop to the meanest ; and serve all , at an easie rate . his recipees amounted not to the half , nor quarterth part of a common apothecaries bill . he was blest with good successe ; and had such resort , especially towards his lattenend , out of our own , and other counties , that he had not time , to sit at his own meales in quiet . many times he was quite tired out : so god took him to his rest . 2. in the words he would let fall . his tongue was a tree of life ; his lips fed many . who ever came near him , should have something dropping , ( if he did but heed it ) worth his carrying away with him . 't is true , he would be pleasant , and jest more freely , then many did , or could well like . ( some of his best friends wisht it had been otherwise ) but there will be something of humane infirmity cleaving to us all . yet the times are to be considered , and the nature of a many with whom he had to deal , that could no more away , with a down-right blow , then some can away with sound doctrine . and let me say this , that know it , there 's never a prudent heart , but it might have pickt sweet out of that , that some did most of all distaste . a erasmus hurt the pope more by his jesting , then luther by his ruffling . this man gave a deadlier blow to the iniquiry of the times , in his jocular way , then the best of us all can do in our most serious undertakings . let me further adde , he would be as serious as any man living , upon a just and fit occasion ; and would be as tender to troubled spirits , as heart could desire . vrbanus regius , having one dayes converse with luther , said it was one of the a sweetest days that ever he had in all his life : some can say as much of this rare man ; when they had him ( as all might have had him ) in the right vein . 3. in that faithful advice and counsel he would give ; to all of all sorts upon all emergent occasions . it was said in old time , they shall ask counsel at abel b : and so they ended their matters . the common conflux , of almost all in our parts , hath been still to his house . oyntment and perfume rejoyce the heart ; so did the c sweetnesse of this man by his hearty counsel . he was to thee as another n●sior ; i found him ever a most faithful achates ; and therefore i made him ( as tully did his atticus ) my constant asylum , for many a year together . the light i had from him was a good cynosura : his dexterous counsel , the ariadne's threed , that led me out of many a perplexing labyrinth . he was as that famous augur in d homer ; that could see things past , and present , and shrewdly guesse also at those that were to come . e old mens counsels , ( they say ) are young mens lances . f calvines were very prosperous : so were his . many a young beginner , and tyred conflicter ; fetcht all their best weapons out of this mans armory . 4. in his preaching the gospel so freely , for the most part of his last twenty years . freely he had received , and freely he would give . not that he thought it unlawful for a minister to take maintenance orto take that maintenance that hath been publickly set aside in this land : for that he paid himself , and very duelie too ( all the whole time of his preaching thus freely ) to one that did not much in the work of the ministry ; and he did it upon this ground al ( o , because he knew it to be his due . i dispute not his point with those that be hampered in opinion ; but heartily wish them , with all those , that in these times be so extreamly defective in their practice : to consider what hath befallen from the pens of pious men , that have been far enough off from being this way interessed . master a cartwright writes ( sharply i confesse ) they that take away the tythes of the ministers , and turne them to their own use ; would doubtlesse crucifie christ himselfe again , if he were here upon earth . b beza speaks of some , that leave christ , as the souldiers did , which crucified him ; either stark naked , or but sorrily clad : so to do ( saith he ) is not to love god , but the goods of god more then god . doctor c john rainolds saith , our ancestours provided houses , glebe-land , tythes , and other profits , fot the maintenance of pastors ; and a little after he saith , the churches goods allotted to the maintenance of pastors and teachers , are not profane but sacred : and therefore the sin of them , that purloine them is sacriledge , not theft , wherein god is spoiled a . 't is a snare to devour that that 's holy : and after vowes to make enquiry . anan●as and saphira were made a dreadful spectacle , for nimming of a little , of that that was set aside for god . the eagle fired her whole nest , by one poor piece of flesh pluckt from the altar . i can propose this the more freely , because 't is well known , i never had one mites worth in tythes , in all my dayes , nor do i desire it . the people of this land are cursed with a curse , and will not see the cause of it ; their robbing of god , mal. 3. 8 , 9. in tythes and offerings . when shall we prove god , and see if he will not pour us out a blessing , mal. 3. 10. it would be a great joy to some , that shall get nothing by it , to hear the israel of god , tuning it out once again before the lord b : i have brought away the hallowed things , out of mine house : i haue not taken away ought thereof , for any unclean ( that is common ) use ; saith [ c ] j●nius . for then they might say with heart and hope , lord look down from thy holy habitation ; and blesse thy people , and the land that thou hast given us , deuter. 26. 15. the practise of this knowing man , will sway with some ; that was such a burning and shining lamp . the more to be admired , that it blaz'd so long , and so clearly too , without any of this sublunary oyle . his minde was so well a-paid , with his small gaine in physick , together with what he had of his own temporal estate , that he would accept of nothing for his preaching , of any man living ; though never so much pressed and tendered . he took not himself bound , ( as the case stood ) to the labour of the ministry ; there being another incumbent in the place . what he did was meerly in love to god , & mens souls . he met with many diversions ; the tempests of the times ; his own domestick troubles : age creeping one : store of sick and sad people ; recourse of all sorts ; so that he had scarce an houre a free for study ; yet nothing would take him off from this employment , till god took him off from all his labours . 5. in his living down the iniquity of the times . he did not onely cry it down in his publick preaching , but gave it a more deadly blow in his contrary walking . noah condemned the world , more by what he b did , then by what he said . the way this man took , put some to a stand : caused others to relent and repent , and set some the more on , in the good and right way ; whilest they had his pattern , that could not be contradicted . now that he 's gone we have an harder taske ; but god will carry on his owne work . 7. for his self-denial . this is in every mans mouth : but hardly to be had in any mans practise . selfe hath ever been , is and will be the great diana , for all mens faire pretences . we read of him that could give golden a words ; but when it came to the point , he would not mar his inheritance . self hath too great a stroke in the best of us all : both preachers and professours , in church and common-wealth . it began to work betimes ; we see in pauls dayes , all sought their own things , phil. 2. 21. 't is now grown to a greater head , in this age : when we neither eat , nor drink , nor fast , nor pray , nor do any thing ( to speak of ) but too too apparently still b for our selves . how much then was this brave man to be admired ! seeing all that knew him , can beare him witnesse , how far he surpassed in this rare grace ! he could deny himself in his own understanding , and go after god in a way that he knew c not , in his own will : when he that is above would lead him in a way that he would d not : and in his own affections too ; when he came to be crost in what he could have most desired ; ruling them by reason and religion ( as e a wise man should ) subjecting himself to bear with quietnesse , what could not be helpt , without raising of too much dust . 't is strange to see how far he could deny himself , in apparel , diet , tendance ; and in what not ! all that would be christs disciples , are to fetch out this mark . 't is to be our first and last work ; that we may a take up our crosse and go after him . 't is self that spoils all . it lies as a jezabel in all our bosomes ; and opens the door for the foulest enormities . it wants no varnish , for that that 's of foule aspect ; out comes its plausible arguments ; and it hath its seconds to sooth thee , when thou b doest well to thy self . it hath too great an hand , upon the very best men in the very worst times . we must seeto self ; and see that self be subdued . cut off that hand and foot that offends . let sinful self die ; and we our own selves ( that have neither lived nor died to our selves ) shall be sure to have our selves ( our soules and bodies ) saved in the day of christ jesus . 8. for his contempt of the world . he had gotten the start of most men in that particular . he would be beating upon this point mainly , both in his publick preaching , and in his private conference , and shewed the reality of what he pressed , when he came to act himself . he could not say , as luther did , he never had temptation that way ; but he kept himself far from any noted taint ; nay from the least suspition of that foule crime , with famous d whitakers . i have heard him often say , when he had things under his hand , he still charged his servants to do what few men practice ; never to set in corn , nor to bring home cattel , but to take as the market would afford . all in these parts know , he was farre enough off from the using of indirect means to get ; and i never knew any more willing to part with money , upon a just and fit occasion , then he was . 't is well known , he gave over a living of good value ; one of the best in all our parts , above twenty years before his death ; and betook himself to a poor little corner , from which he would never be with-drawn ; no more then a musculus from his berne . and even there he might have pickt mens purses , if he had been this way given . i have seen him many and many a time , put back money , and take but a small matter , from those that were able , and would have willingly given him more ; they would force him to take it , but he would utterly refuse it . the greatest part of men are willing he should go on in this way by himself ; few , or none care to foot it after him . all sorts be seeking great things ; though the world was never more ticklish . 't is or should be well known , the love of the world , and of the father , be not compatible . it deadens our spirits ; bites us sore ; yet will our hearts be hankering that way . our religion is made a scorne by it , to those that be but for the pot and pipe ? when they see some of us , looking up towards god , yet bending our course so directly towards b gain , as if it were the only godlinesse . 't is sad to see some that erst-while would straine at the least gnat ; swallowing downe camels without any regret . paul speaks of such with weeping , as of a the enemies ( with a witnesse ) of the crosse of christ ; and their end will be doleful , if they go on still to minde earthly things . see to the world ; ( though we must be in it , and may have to do with it ) that we love it not . sue out our divorce , and do it more fully ; be more perfectly linkt to our head ; by whom the world is crucified unto us , and we unto the world ; tugge hard for a further supply of spirit and of grace ; keeping our eyes more fully fixt upon the city , that hath foundations , and the world will fall under our feet . 9. for his great humility . this was the grace that graced all the good that was in him . he would be often speaking of what he heard concerning doctor john rainolds b one would say it , that knew it . he was as learned a man as any was in the world ; as godly , as learned ; and as humble , as godly . this man loved and reverenced the doctor ; and trod in his steps . he left us a rare extract in humility . he could speak with tongues more then we all ; yet would he never make use of them in the publick congregation . he would honour all men ; acknowledge the gifts and parts of those that were farre below him ; and rejoyce in them ; as c hooper in the blinde boy . he would not meddle in things that were too high , nor intrench upon that that was beyond his sphere . he would not stand in the place of great men . he could refuse honours , a as musculus did ; and content himself with plaine and mean things . caj●tan ( the b flower of the cardinals ) would never be in his silks , nor braveries ; but keep his c old fashion to his lives end . d melanchthon would not disdain to do that , that the meanest servant would scarcely have put his hand to . so here , and he would beare things that went awry , with very much temper . moderation he would presse , and moderation he would practice . e staupicius said to luther concerning his own government ; in the first three years . he did all according to the utmost rigour ; & that would not do : in the next three years he did all according to the lawes and councels of the ancestours , and that would not hit ; in the third triennial , he did all according to the will of god ; and yet that would not succeed . and then he was faine to be content with what he could have . i touch not on this , for the heartning on of any in any base or vile way ; but to help my self , and some others of pious dispositions to a fitter medicine for things amisse , then some-whiles we hit on . an artist will be loath to pitch upon that to mend things ; which will make them worse . let this mans patterne ( together with brave a cranmers ) be pasted up before our faces . t is not for us to fill the houses , congregations , places , where we come with combustion ; nor to cast them into broiles , by bitternesse . when we have the repute of lambs abroad ; we must not be lions at home . god hath called us to peace . the servant of the lord must not strive , but be gentle to all men . the words of the wise will be heard in quiet , more then the cry of him that rules among fooles . 't is better to be of an humble spirit with the lowly ; then to divide the spoile with the proud . all our things are to be done in charity ; and none thorough strife , nor vain-glory . this prudent man , b mindes us more then once or twice in the ensuing tract that there 's no such power in the church , as some look after ; seeing all the power the church hath as church ; is rather ministerial then authoritative : 't was once lookt upon as an hateful crime , to be lording it over gods heritage . we may not come nigh that , that hath such an ill resent . by soaring too high , we have lost our selves too much already . we are brought to the dust , and laid full low ; and must all of us now learn to beare the shame of it . holy bradfords old medicine is the best hope that 's left us . c repent , repent . it will strike the stroke , if we repent in deed , and repent in truth ; and repent of that that hath let in the storme upon us . ( but there 's little of that in sight , yet ) hezekiah humbled himself , and found it a fit salve for such a disease as ours is . if we can hit it right , to humble our selves under the mighty hand of god ; we shall be exalted in the true and due time , 1 pet. 5. 6. here 's a taste , and but a little taste ( in this that is thus set forth ) of the precious liquor , that was poured into this earthen vessel . if i should mention the quicknesse of his apprehension , the strength of his memory ; his sense of the publick evils ; his passing by offences , his special regard to such as loved their wives , and ministers ; and the like ; where should i end that have exceeded already ? these and his other eminencies would be laid in oyle and lime by him that hath a better pencil . i have collected some scattered fragments , onely , for mine owne , and some others , use ; and have assayed to shew those , that be more remote , that we had more in his life , then they had in his writings . towards his latter end , he met with some pinching griefs , which he bare with invincible fortitude ; he would submit , because it was gods will to have him so exercised . all of us must look to drink of the self-same cup ; our last dayes commonly be our worst dayes , a as mollerus observes , the clouds will be returning then after the rain . we must be taught to speak it out , that we be but pilgrims : we must be more truely taken off from the world : more ripen'd and mellowed ; and season'd for god ; and be made more serious in all our undertakings . melanchthon would say , a if he had no cares , he would have no prayers . the comfort is , the time is but short : the most and best of our treasure is gone before , our hope is laid up in heaven . get we more communion with god ; more faith , more patience ; and put on the whole armour of god ; and we shall be able to stand , and withstand , in the evill day . this knowing man lookt upon storms impending ; r●joycing , he should be in his grave before their fall ; whether he came , according to the b ascending of a shock of corne in his season . the sabbath day was the last day of his life . the strict observation whereof , i have heard him presse : he would say , we should go to sleepe that night with meat in our mouths ( as it were , ) that same c lords day he preached twice , taking his leave of the world , with pressing faith in god . he repeated both his sermons that night in his familie , somewhat more largely then usually : he read his chapter also ; went to prayer and to bedd , and died immediately , by that time the words were well out of his mouth . none of us must choose his own death ; but who can desire to die better then calling upon god , as stephen did . he would often say , ( if god saw it fit , ) one had better die of a quick , then of a lingring death : suiting to caesars speech . the suddennesse of the stroke was great trouble to some of us at the first ; but since we have collected our thoughts , we must needs say , gods way is the best . if he had had time , he would have been apt to dispute , and so to have been too hard for us all . justus jonas , luthers great friend had much adoe at his death , to fasten upon any manner of comfort . it hath beene the case of many a choice man . god prevented it here . this present tract , is his last and best ; i am sure of most use . 't is but a piece of what was intended ; as appears by the paper that was last tackt up for it ; whereof , the fourth part is not written . but he had the justest excuse ( as vrsine for his inchoate comment upon isaiah ) being taken off by death . if he had lived to review it , it would have beene more polite . but blessed be the lord , we have it as it is . who can sufficiently admire the wisdome of god , in setting of this able penne to work , upon such an useful subject ? for the laying a firm foundation , for a trembling heart to ground it selfe upon ; when it may see it clearly made good , that it may safely pitch upon that translation of the holy scripture , that 's set before it in its native tongue . god stirred up the spirit of this great disputer , to put in a seasonable and a substantial barre , in a needful time , when some curious and quaint heads , opened the door so dangerously against all translations . other opinions overthrow the faith of some few ; but this strikes at the root , and endeavours to destroy the faith of all that are not skill'd in the original tongues . * dr. sibbs that worthy divine , mine ancient acquaintance , and loving friend , hath a pretty observation ; god hath raised up men ( saith he ) and gifted them proportionably to the times , to fence his truth , when it hath been opposed by men of stronger wits ; as the ancient fathers to deal with the pagans and proud hereticks ; and austin , to vindicate gods predestination and free grace , out of the hands of the enemies of grace , and flatterers of nature . so here , he moved the heart of this man of sublime parts , that could ●rapple with the strongest , and argue with the subtillest , to clear this point about translations so fully , that there 's no colour of scruple left now for the poor soul , that 's willing to close with the eternal truth of god , set before it in its own mothers tongue . so that i cannot but call upon , and encourage all much , that tender their own weale , to fall on with more boldnesse and eagerness , upon the reading of the holy scriptures , seeing now it is so infallibly proved by this man of a thousand , that it is the very word of god that 's reached to them in that translation , that they have before them in the tongue , wherein they were borne . we of this nation have great cause to blesse god , for that * learned prince , that caused our last and best translation : which hath gained an high testimony , from a * learned writer of a forreign countrey : when he calls it the most accurate translation of the english . honour we then the reading of the word of god , 1. in the publike congregation , deut. 31. 11. ezra 8. 2 , 3. act. 15. 21. that is attended with the greatest blessing , ezra 8. 14 , 16. nehem. 13. 1 , 3. 2. in our private houses , 2 reg. 22. 10. jer. 36. 12. 15 , 16. 3. in our proper closets , or where we can have our opportunities . see acts 8. 30. apoc. 1. 3. reade so as we reade all , josh. 8. 34 , 35. though it be never so difficult , 't is given by inspiration , and 't is profitable . the very a craggs and rocks have their physical he bs . we are b fed by the clear , and tried by the obscure . there 's an c immanent , where 's not a transient power to edifie . something is a going when we little think it : if it be but to humble us , that we cannot see the reason of the setting those hard names together ; the wisdome of god is there , though man cannot fathom it ; besides , it keeps our hearts in order ; and gives us cause of thanks , when we meet with other things that be more facile , in things that be most essential . and reade in d order ; young beginners , may take the new testament first , ( as being the easier , ) and the old after it . the books be writ in order , ( luke 1. 3. ) let them be reade in order . work goes on best , when men take it as 't is before them . he that reades confusedly , will come to little . he that takes the bible as it lies , will get most good by it . see neh. 8. 13 , 14. reade every day , josh. 1. 8. all the dayes of our lives , deut. 17. 19. psal. 119. 96. alphonsus king of arragon , read the bible over fourteen times , with some comments upon it . reade in thine own book ; the king was to write him out a copy of the law for his own peculiar use , deut. 17. 18. * theodesius the second had writ out the new testament with his own hand . men shoot best in their own bowes : work best with their own tools . david did best with his own scrip , and sling . the side of the leafe is remembred , when the chapter and verse cannot be thought on . reade with the greatest reverence , for it is the word of god , see , neh. 8. 3. 5 , 6. with the best understanding , mat. 24. 15. with sincerest affection ; bringing our selves to the bible , not the bible to us . a veile is upon them , that comes with prejudice , 2 cor. 3. 14. and reade with heartie prayer unto god , thar he will open our eyes , psal. 119. 18. and sanctifie our hearts , psal. 119. 36. and order our steps , psal. 119. 133. it will be else as a book sealed up to us . see isa. 29. 11 , 12. the result of all is this . we must so reade , and so heare besides , that there may be both an holy faith , and an holy life too . nor this alone , not that by its own selfe : what god hath set together , let not us put asunder . 't will but little availe a man to be sound in his opinion , if he be loose in his conversation ; without holinesse there is no seeing god , heb. 12. 14. nor will strictness of life be much advantageous , where there be rotten principles . he was utterly unclean ( in the law ) that had the leprosie in his head : and ( under the gospel ) men of corrupt mindes , have but a sad character for all their forme of godlinesse . see 2 tim. 3. 5 , 8 , 13. * swenck feldius was a man of plausible behaviour ; and so was * rotman too , for a while . 't is no mean stroke to be given over to strong delusion . 2 the● . 2. 11 , 12. nor was it a light thing , which they received as a recompence of their errour , and yet it was but meet too , rom. 1. 27. see then , that our faith be most holy , jude 20. and that our lives be according 2 pet. 3. 12. in all holy * conversations and godlinesses : how shall we hold up our faces , before god , before men , in all cases , conditions ; and appear without spot in the day of christ jesus ? give attendance to reading . 't is too little thought on , even of some well-minded people . the bible is the book of books ; a full store-house . there be rules for all sorts of persons , young and old , tit. 2. 2 , 3. rich and poor ; in all manner of conditions , prosperous and adverse ; in all cases , whatsoever we shall be put upon ; the * exactest rules too , to keep a man so far from usurie , that he shall not be as anusurer , exod. 22. 25. and those that will be for his greatest glory too , deut. 4. 6 , 7 , 8. even in the eyes of common men . here we shall meet with that that will enlighten our eyes , psal. 119. 130. dan. 9. 2. humble our hearts , deut. 17. 20. kill our sins , psal. 119. 9. enable us against satan , and all his temptations , 1 john 2. 14. matth. 4. 4 , 7 , 10. strengthen our faith , rom. 10. 8. though we have much ado to beleeve what we reade sometimes ; yet reading will master it . * antonius musa complain'd to luther , he had much ado his own self to believe , what he preached to others ; luther was glad there was any as bad as himself , but the word help't rhem , and it will help us . here we shall have that , that will over-awe our hearts , psal. 119. 161. that will encrease our patience and our comfort , rom. 15. 4. here we shall have that , that will help in life , prov. 16. 22. 23. and support in death , luke 2. 29. and reade we shall , again and again too . if 1. we be so truly taken up with god : we shall then look upon the scriptures as upon his * love-letters , hos. 8. 12. 2. if we so truly taste the sweet that 's there . see 1 pet. 2. 2 , 3. if we taste we shall desire . 3. if we be so much advantaged by the use of the other ordinances . see acts 8. 30. when he had been at jerusalem . so acts 17. 11. 4. if we be so far above the world , as it doth become us . martha was cumbred and could not heare , no more then we can reade when we be so clutter'd ; but mary sate down at christs feet , luke 10. 41 , 42. 5. if we be so willing to order our steps , to be so exact in our doings ; then we shall see to that word that 's a light and a lamp , psal. 119. 105. see 2 reg. 22. 16. and 23. 2 , 25. 6. if our hearts be so well be sprinkled with the blood of christ ; see heb. 9. 19. and exod. 24. 7. 7. if we be so humbled under the sense of that body of death we have about us ; see how it was with josiah , 2 chron. 34. 23 , 30. when his heart was touched with the wickednesse of the time . he read , and so shall we when we have a sense of the sinne that is in us . this man of god , in this short , but sweet and elaborate discourse that followes ; hath cleared the way daintily , for poor , plain christians , to build upon the foundation of the prophets and apostles , in those translations , that god in his great mercy , hath set before them . here 's the price put into * the hand , where 's the heart to use it ? we can but call on men . 't is god must perswade japhet , to dwell in the tents of shem. he was touching a little , and but a little , upon mans imperfections , and upon the working of grace , whilest it is here in this life ; and god took him to the place where the soules of the just are made perfect , where grace is compleated in glory . this brief and pithy piece , hath lien longer upon mine hand then i am well-pleased with . this i can say , 1. it was written in his fast hand ; and so it was the longer work ere it could be pickt out perfectly ; by my selfe and some others , that best knew his writing . he was like * bucer in this , he his own selfe could not reade his own hand , sometimes in a moneth after he had writ it . 2. i have been letted by sicknesse , much upon my selfe , and some also in those that be near me ; besides some other urgent occasions . 3. not being cut out for work of this nature , i had the more ado to satissie my selfe in this that 's let abroad ( such as it is ) at the last . i have been more large by farre then i intended : but 't is for a friend , to whose memory i owe , as much as philemon did to paul , more then i can pay . 2. 't is for a man of men , the phoenix of his age , as 't was said of * beza . 3. besides , 't is all that i intend ( in this kinde ) to trouble the world withal . god grant his blessing may attend it . i remain thine in christ jesus . val . marshall . elmore , may the 20. 1658. a resolution of certaine cases to cleare some doubts concerning my former writings . 1. of the scriptures . in all buildings the maine is to settle the foundation . first of all , next to christ the foundation is laid upon the prophets and apostles . so paul , ( are built upon the foundation of the apostles and prophets ) meaning the foundation which the apostles and prophets laid : laid where ? in their doctrine contained in their writings : so doctor john rainolds the famous . hence that of christ , search the scriptures , for in them ye think to have eternal life . by which place it is put beyond all queries and question , that the scriptures are the foundation of religion , sith in them is said , ye think ( and ye think well in it ) to have eternal life . so again ye erre ( saith christ to the sadd●ces ) not knowing the scriptures . and again , apollos shewed , and convinced the jewes publickly by the scriptures , that jesus was christ : and once more , all scripture is given by inspiration ( by the breath of god . ) now by scripture is meant the word of god written . written then , printed now ; ( by the way note and grant that written and printed come all to one ; written then , printed now ) so then by scriptures we meane the word of god written . now here the first case is , what ground there is that we should ground our selves on the scriptures , sith for a matter of two thousand years the church was without scripture , and many went to heaven when there was ( before moses ) no scripture at all , and the christian church was best and purest before the new testament was written at all ? this was pleaded in the councel of trent to justle out the scriptures , and to place traditions in the place of the scriptures . all this should not shake and totter the heart of a christian . before moses the lord did teach by tradition , without scripture , and the church did by the providence of god walk by as certaine rules then , as now . for this they who will may see dr. abbot against bishop . many reasons are given why then the written word was not necessary as 't is now ; as that the church was in families : after it came to be all one nation over , now over all nations . as also that the patriarchs then had a spirit we have not . anabaptists say they have an infallible spirit , which wotton calls ( a lewd opinion ) yet they say this as onely for themselves but sure the patriarchs , and the church under the patriarchs , had a certain and infallible rule to walk by , which was to them as the scriptures are to us their rule was the word of god ( but not written ) ours is the same word of god ( but written ) it is enough that the law hath now tied us to the word of god written . and for the apostles time , the apostles , men immediately inspired being living , and other infallible men ( not apostles ) as mark , luke , there was no such necessity to have the word of god written , as there was after . wherefore they did provide for this ere they died , and committed the word of god to writing , when there should be no such men to consult with . let us then sit down by the scriptures , the word of god written , as the onely sure card , and rule to guide us in all matters of faith , and life : for if we leave this once , there is nothing but sea and aire , no place for this poor dove , this poore soul of ours to rest her foot ; without which , when , and where to stay , none can tell . that then we may not run from opinion to opinion , from christ to christ , from church to church , till we have run our selvs out of all , our onely sure way is to flie to the scriptures , to the written vvord of god , as to an anchour , that so we may have hope , if hope , then faith . before we go further we must take it as cleare , that by scriptures , christ and his apostles do meane the vvord of god written . our enquiry is , what written word ? not the original copy , for that was in the ark , and there onely , and not to be seen of every body , if of any body , but the high priest : and i know nothing but those tables perished with the temple . nor can it be , that when he did call upon them to search the scriptures he did send them to the ark , which then was not . i doubt not but he meant by the scriptures , the writings of moses & the prophets . now who can think that christ and his apostles did turn over the church and people of god to the scriptures written by moses and the prophets own hands ? those were not then extant , nor when extant to be seene of every body . what then ? when he bade them search the scriptures , he must needes meane some transcribed copies , or some translations for copies in the hebrew , i doubt me whether the common people did then understand the hebrew , and amongst the bereans , who did search the scriptures , i think it past question , that there were many ordinary people , and perhaps coblers or taylors , or such , as dr j. rainolds seems to judg . if this be granted that those who were commanded to search the scriptures , and commended for searching the scriptures , did not , could not search the original hebrew , what shall we think then ? no other can be imagined but some translations , which they did understand , syriack , chaldee , but chiefly the greek translation , which the most , if not all , understood . but you will say , the translators were subject to mistake , and erre , or worse , being no prophets ; and if they did understand the hebrew , yet sith they could not come by the first original copy , they must needs have recourse to some transcribed copies . whether the church were to repaire to translations , or to transcribed copies , all comes to one , sith neither transcribers nor translators were prophets . very good men let them be , yet men they were , and subject to errour . may i speake my opinion , i think when christ said search the scriptures , he meant the sciptures translated into greek , and by scriptures , the apostles meant the greek translation , which tongue , if not in christs time , yet in the apostles times in a manner all did understand . vvherefore when the apostle saith ( is given by inspiration , and is profitable ) he meanes it is profitable to be read , or heard read in the greek translation . and the rather am i of this minde , because schollars do know that the new testament doth cite the places out of the old testament according to the greek translation , and most an end are very punctual in it . however , whither we look on translations , or transcriptions , sith the first table written by god himselfe was lost with the temple , and the original greek copy of the translation of the old testament was , the learned think , ( and i think they think well in it ) burned by julius coesars army , when they fired alexandria , and the famous library there . the ephesians were built on the prophets and apostles ; the apostles they had with them , but the prophets were dead and gone ; malachi was the last ; the apostles they might consult with and they had their writings , but for the writings of the prophets , the ephesians being gentiles ( i take it for granted ) understood not the hebrew , at least the body of them , but being grecians , they might and did understand the greek translation , which i doubt not was purer then , then it is now : yet then being but a translation , and the original it self but carried up and down in transcribed copies , it is consented unto by all parties , that the translators and transcribers might erre , being not prophets , nor indued with that infallible spirit in translating , or transcribing , as moses and the prophets were in their original writings . the tentation lies on this side , how the ephesians then , and much more sith there are no prophets , no apostles , no nor any infallible spirits in the church , how can we build on the foundation of the prophets and apostles now , sith the scriptures in their translated copies are not free from all possible corruptions , in the copies we have either by transcribers or translators besides , many are unlearned , and cannot read a letter . for these last , though they cannot read , yet they can hear it read to them . do not we see many blinde men in schooles come to great learning by hearing others read philosophy , and divinity , and the body of other arts & sciences to them ? & so it is with the scriptures , they cannot read them , but they can hear them read & preached by others . dr. jackson in his first book of his commentaries on the creed , and mr. john goodwin in a set and large treatise to justifie the authority of the scriptures , have shewed much learning , and taken great paines in this argument . but like two elephants , they both swimme so deep , that the benefit and comfort of it can reach but to a few , we must fight lower and in a briefer way ( least we weary the reader and charge the printer ) and set down the brief of the matter in it , so that common people , and men of ordinary braines , ( who are most subject to tentation ) may find a way to spell out the right of this , how faith can be had , and the soule built on the foundation of the prophets and apostles , sith this foundation was in their writings , and their writings are under no other notion to any , but either the original transcribed or translated . take it either way , it is done by ordinary men , not by prophets or ▪ postles , and so subject to mistake , insomuch that cajetan was wont to say , that to believe translations of the scripture was not to beleeve the word of god , but the words of men : yet the papist is more to seek then the protestant ; for the papist hath no translation to compare as we have : most of them allow , no not schollars to correct their translations , as we all do . the papist doth allow no translation to be read in churches , no nor in houses ( but under caution ) but the latine ; none in the mother-tongue , which all the people understand . and therefore they are to take up their faith on the credit of the priest , and he many times little wiser then a foole , little better then a son of belial . cajetan did much rely on the words of hierome , who said , that to prophesie and write holy books proceeded from the holy ghost , but to translate them into another tongue was a work of humane skill . nay , for the originals themselves wotton is bold to print , that no man can tell what the signification of the hebrew and greek word is , even in the bible , but by the report of man ; and another as learned as he tells us , that we can know further that that is the hebrew tongue , or greek tongue , wherein the old and new testaments are in the originals , but by the credit of men , who tell us so . in the councel of trent , there were many great wits , and men of great learning too , who did tosse this argument up and down about translations , and when they had done , left it little better then they found it . upon these grounds the third of the popish articles , ( passing under the name of wrights articles ) in termes is thus . all protestants who are ignorant of the greek and latine tongues are infidels : and why ? because ( forsooth ) he relies upon the ministers , who may and do erre . the second article is , that all learned protestants are infidels ; so that by his sentence , all protestants , learned and unlearned are infidels , because they relie on a private spirit . thus with him and the rest of that tribe , all protestants are damned . all this is to take us off from the scriptures , and to cast us , and our consciences on the authority of the church . we list not to dispute with them about the infallibility of that which they call their church . for i doubt not but that the learned among them do not themselves beleeve what themselves do write . but our work lies not in that road . we grant what they would have as touching the church by way of ministry ; but for that which they call the churches authority , we know not any such authority , the church as church , being not a domination , but a ministration . but that we may not leave any rubb in the consciences of the weak , as touching the authority of the scriptures , as touching the originals and translations , we will shut up all in brief . for the originals , though we have not the primitive copies written by the finger of god in the tables , or by moses and the prophets in the hebrew , or by the apostles , and the rest in the greek for the new testament , yet we have copies in both languages , which copies vary not from the primitive writings in any matter which may stumble any . this concernes onely the learned , and they know that by consent of all parties , the most learned on all sides amongst christians do shake hands in this , that god by his providence hath preserved them uncorrupt . what if there be variety of readings in some copies ? and some mistakes in writing or printing ? this makes nothing against our doctrine , sith for all this the fountaine runs clear , and if the fountain be not clear all translations must needs be muddie . besides , 't is a saying of a wise philosopher , that , what some say is like to be false , what many say , may be false ; but what all say is more then like to be true . now christians of all parties do agree , as touching the originals that they are kept pure : onely some of and among the papists , passionate men do bite at the originals ; but herein they do but bl●t their own vulgar translation , sith they confesse it to be drawn out of the originals . i confesse some men by their picking quarrels with the originals , as a matter whereof they talk , as though there were no certainty of faith as touching them , have troubled the spirits of some men with a thorny tentation , which my b●sinesse is to do what i can to remove , which i now endeavour to do as briefly as i can . the foundation i first lay is , that we may have a certainty moral of things whereof we have no evidence : which is sufficient to settle us in an acquired faith , free from all feare , and material doubt of the contrary . we beleeve without making any question of it , that there is such a place as rome , though we never saw it , that such a man is our father , such a woman our mother , and we out of conscience do duties to them , albeit we have no evident certainty of it , but by belief that such a prince is true heir to a crown , and out of conscience we do performe obedience , and yet we can have no more certainty of this but moral : for who hath or can have an evidence of this , that such an heire is the true begotten of such a king . it 's agreed on by almost all divines of all sides , that if one of the propositions be in the scripture , and the other be but a moral certainty which leaves no dubitation behinde it , the conclusion bindes the conscience . as thus , every childe is bound in conscience to honour his parents ( this is an act of faith grounded on the scripture ) such or such a man is my father , this is but a moral certainty , yet hence it followes , that in conscience i stand bound , in conscience to honour such a man as my father . and that he is my father , all the certainty i can have is but moral , built on the credit of my mother . if these reasonings were not firme , it would destroy all policy and order in this life , nor could gods law to honour father and mother binde the conscience , nor can a man tell that he was baptized in his youth but by such testimonies as these . therefore i like that of bellarmine , who stands upon it , that of such like things a certainty may be had from the testimonies of men , in some sort ▪ comparable to natural evidence it self , for that it leaves no scruple or dubitation in our minds : but what of all this ? why it shewes that the general consent of ( in a manner ) all hebricians and grecians in the christian world , consenting that our originals are by the good hand of god preserved uncorrupt , and pure , is a sufficient perswasion , to breed a moral certainty answerable to natural evidence , excluding all reasonable dubitation to the contrary . that the originals were for the provision and food of the soules of his church kept pure and uncorrupt by the prophets and jewes for the old ; by the apostles and christian churches for the new testament , sealed up by st. john the secretary of christ , as scotus calls him . else the lord must have been wanting to his church , which cannot be imagined . and that acquired faith makes way for infused faith to act i have learned long since out of scotus . thus the case stands . the originals are to be received and believed . that the hebrew and greek are the true originals we believe by humane testimonies , which leave the mind without perplexitie , without all doubting , and so it follows , that by mans testimonie the originals are to be received , and believed by us , so that the heart stands free from any true cause of any doubting at all , which being equivalent to the highest certainty that is , it cannot but lay a foundation to build our faith upon , this certainty being a meanes by which we come to the other of the scriptures , being the last ground on which we build our faith ; we are not to look for demonstrations in arguments of this nature . it 's a foolish thing to expect from a mathematician to deale by perswasion : his art lies in evident and ocular demonstration . now 't is as absurd to expect demonstration from an orator or moralist ; his businesse lies in perswasion . but yet in our point in hand , our perswasions must be grounded on such moral certainty as is to us without question , and without feare of the contrary . it is a piece of wise counsel of aristotle , that it is the wisdome of a learned man so farre forth to seek after proofs of truth in any matter as the nature of the subject matter will beare . and it is agreed upon , that in all learning , in the highest science of all , the principles are proving , but not proved : for that which is the first cannot be proved by any thing before it ; else the first were not the first ; as the first mover is never moved and in all inferiour sciences , the first principles of that science , must be proved in an higher schoole . now the first principle in the school of christ is the scriptures , which being the first is to prove , not to be proved but in an higher school the schoole of heaven , by evidences unprovable , and unreprovable evidences taken from the prover , and spirit of god . of which hereafter . n 2 of translations . how anabaptists overthrow all translations . i no way like that of cajetan , that to understand the latine translation , was not to understand the infallible word of god , but the word of the translatours subject to errour . though he took it from hierome , that to write holy books proceeded from the holy ghost , but to translate them into another tongue was a work of humane skill . for if an ambassadour deliver his minde by an interpreter , are not the words of the interpreter the words of the ambassadour ? right , say you , if the interpreter do it truely : so , say i , a translation , is a translation no further then he doth translate , and interpret truely : for a false translation , as farre as it is false , is no translation . i have read in a great papist , that it is a great error for a man to think , that he can understand , or interpret the holy scriptures without some peculiar guift of the holy ghost . and sith the lord hath commanded his people to heare and read the word , and the cōmon people cannot read the word , but in some translation of other , that therefore translations are in special a special ordinance of god , and that therefore god being in his providence very careful , that his church shall not want sufficient provision for their soules , hath ever , doth , and will ever so assist translatours , that for the main they shall not erre . i am of minde , that there was never any christian church , but the lord did so hold the hands , and direct the pens of the translators , so that the translations might well be called the word of god . the vulgar latine ( which the papists out of a veine of opposition do advance too much ) is faulty enough , yet it is so sound , that i think many have beene led by it to their conversion . why may i not think that those many who have been converted from popery in the church of rome , and joyned themselves to our church , have beene beholding for the most of them ( next to god ) to their vulgar translation , as martyr , zanchius , luther , oecolampadius , and a many others ? the ephesians were builded in their faith on the prophets and apostles : the apostles were living , but the prophets were dead , and gone long since , & they could no way build their faith on the prophets , but on their writings : now the writings of the prophets in the original were in hebrew ; and i take it for granted , that the ephesians being bred and borne grecians , did not understand the hebrew tongue , and that therefore there were translations of the prophets , which translations were made by such men as were ordinary as ours are , subject i confesse to some errour , but not such errour , but that it did serve to help the church to faith , for the salvation of their souls . in the apostles time i know that they that did know the apostles to be apostles , and that they did preach , they did preach as apostles , they were to take them at their words . but when they did heare them preach ( as the bereans did not , so i think a many else ) did not look on them as apostles , and infallible speakers : and no question there were many pastours , and teachers then , who , though many had more then a common gift of prophecying , yet had not the infallible spirit of the apostles . those prophets had not the same supreame spirit which the apostles had ( as saith ( to me ) the most learned amongst the learned ) but yet , saith he , they had a more extraordinary spirit , ( not to write , nor to translate , but ) to interpret scripture then the ordinary pastors and teachers had : but i think that gift of interpreting died with them . now what the bereans did to paul , so all stood bound to do to the ordinary pastors and teachers , even to examine by the scriptures , whither those things they taught were right or not : and those who were thus to examine the sermons of the ordinary pastors and teachers , were to do it by the greek translation , sith many did not understand the hebrew ; and they that did understand the hebrew , yet were to do it ( no question ) by transcripts made by ordinary men after the prophets ended with malachi , which transcripts of the hebrew text some quarrel at as done by ordinary gifted men , which were ( they say ) subject to mistake in transcribing , as well as translatours might mistake in translating : in which neither of them must be looked as free from all mistake . wotton saith , & saith truly , that many thousands were converted , and many churches settled , by the preaching of the several apostles sent abroad to convert the world amongst the jewes and gentiles , without the knowledge , and before the penning of the books of the new testament ; but that they did it without the use and authority of the old testament , and the word of god written there , there is no proof , nor i think can there be any . besides the apostles carried the word of god in their bosoms , having that holy library in their heads , by immediate and infalible inspiration . i doubt not but the ephesians were converted by paul , but yet paul when he did convert them , did it by the truth of doctrine left behinde them by the prophets ; which is cleare in that the apostle makes the prophets , the foundation , as well as the apostles . by prophets , i take it for granted he meanes the writing prophets of the old testament , not the preaching prophets of the new . and i take it also to be clear of it selfe , that the ephesians living so long after all those prophets were dead and gone , had their writings only ; so then the ephesians were converted by the truth of doctrine left for them by the prophets , and preached to them by the apostles . i will also take it for granted till i heare , or reade any deny it , that the ephesians understood not the hebrew . ( in which tongue the prophets left their doctrine as the canon of the church . ) and hence it cannot but follow , that ( saving what help the ephesians had from paul ) they were to have recourse to the doctrine of the prophets ( not in hebrew , which they understood not , but ) in some translation of others , which without dispute must be the greek translation of the seventy , there then being no other translations : the ephesians being also not jewes , but grecians . the resolution 1. as touching the originals . 2. as touching the translations . 1. i cannot but confesse that it sometimes makes my heart ake , when i seriously consider what is said , that we cannot assure our selves that the hebrew in the old testament , and the greek in the new , are the right hebrew and greek , any further then our masters and tutors , and the general consent of all the learned in the world do so say , not one dissenting . but yet say these , since the apostles , there are no men in the world but are subject to deceive , and to be deceived . all infallibility in matters of this nature having long since left the world . again , too like unto this is that of master wotton , who cantell ( saith he ) what the signification of the hebrew and greek words is even in the bible , but by the report of men ? and to the like purpose is that observation , that the two tables written immediately by moses and the prophets , and the greek copies immediately penned by the apostles , and apostolical men are all lost , or not to be made use of , except by a very few . and that we have none in hebrew or greek , but what are transcribed . now transcribers are ordinary men , subject to mistake , may faile , having no unerring spirit to hold their hands in writing these be terrible blasts , and do little else when they meet with a weak head and heart , but open the doore to atheisme , and quite to fling off the bridle , which onely can hold them and us in the wayes of truth and piety : this is to fill the conceits of men with evil thoughts against the purity of the originals : and if the fountains run not clear , the translation cannot be clean . the best is , this doth concern the learned , who can best get out of such scruples as these , it being made plaine to them by the jewes themselves ( no friends to christian religion ) that the hebrew text is curiously preserved by them in its integrity . for if the oracles of god were ( as they were , rom. 3. 2. ) committed them , it deeply concernes the providence of god to look to it , that the jewes should keepe the oracles of god not onely safe but pure , not onely from not being lost , but also from not being corrupted . it 's out of question that the same god , who committed the oracles to the jews , did also take care that they should preserve them safe and sure , uncorrupt and pure . it is the use of saint paul , much to follow the greek translation , which doth use to use the greek word translated oracles , to meane the scriptures of moses and the prophets . and what if there be scapes in some copies , yet other copies runne clear ? but sith this concernes the learned , whom i much look not after , from the originals , let us turne to the businesse of the translations . as for other matters about the greek and hebrew , which it is , and what is the meaning of the words , i passe , as a meere excrement of wit , sith this is cried downe by all the learned world , whither christian or unchristian , and therefore is not like to take to doe any hurt unto the soules of any . 2. as touching translations . it is granted that translators were not led by such an infallible spirit as the prophets , and apostles were . in the councel of trent , after much debating by witty and learned heads , they concluded , that translators were not apostles , but very near unto them . the greatest papists are of the same mind , onely sixtus senensis is of opinion , the seaventie two translatours of the old testament into greeke were infallible . some are so quite another way , that they like not any translations at all . smith , the se-baptist is utterly against reading translations in times of worship . amongst his reasons , two are the chiefest . one is , that we must worship god with the best we have : translations are not the best , but the originals . yet i hope they that know not the originals , translations are the best they have . if this were true , then none can worship god in and by reading of the scriptures , but such as understand the originals ; nor is that currant in reason or divinity , that we must serve god with the best . there is good , there is better , there is best of all : so that if one do that which is good , he sinnes not , though he do not that which is better , if he do that which is better , he sinnes not , though he do not do that which is best of all . he sinnes not , who keepes within the circle of that which is good , albeit he do not do that which is better , or that which is best of all . againe , a thing may be absolutely better in it self , yet a lesse good thing in it selfe may be better in some respects and circumstances . as simply in it self , marriage is simply better then a single life , yet in some respects paul shews that a single life is better then marriage ; and this is pauls divinity , though a man do not that which is better , nor that which is best , yet as long as he doth do that which is good , he sins not . his other reason is , that we must worship god with our owne gifts , not with anothers : as translations are not our doing , but made by the gifts and paines of others . to this we say , that 't is true , we must worship god with our owne gifts , but it is not true , that in the worship of god with the help , and by the meanes of that which is anothers we do not exercise our owne gifts . the maine of the worship of god is , that we worship him in and with the spirit , and truth in the inward parts : and so we must and may doe , and do do , when we make use of translations . when we reade translations , we must reade them with faith , and with the spirit , which are our inward gifts and graces , else our reading is not to profit our selves withal : and what hinderance the translation is , to the use of faith and the spirit , they do not ▪ they cannot prove . so we are said to sing with the spirit , and yet we sing with the spirit the better for that ; and to pray with the spirit , and yet the book is no hindrance to that neither . others gifts as long as they rather further then hinder the use of our own gifts , can be no blur in the worship of god . the same man doth wrangle with the originals too , not denying them , but denying the use of the book in the originals themselves in worship , for that the prophets and apostles wrote books , but did never divide their books into chapters and verses , till henry stephens , but the other day first made the verses of the new testament , which being man invention , is not , saith he , to be used in the worship of god . but whether stephen langton arch-bishop of canterbury , did it first for chapters , or robert , or henry stephens for the new testament did it into verses , is not material , sith we place no religion in it , and this provision is known to be a great helpe to men in the worship of god ▪ we passe by this as a giddinesse of a weak braine in this sebaptist . he grants translations are of good use , but not in the worship of god : and if of good use elsewhere , why not there ? saint paul exhorts the collossians , that the word of god might dwell in them richly , in all wisdome . they being grecians , i take it for granted , that the most of them were not skilled in the hebrew , the new testament being not written , not any of it , till after pentecost , not all of it nntill john a matter of sixty years after christs death . this to the colossians could not be meant of the new testament , but of the old. so againe , the thessalonians , being grecians , did not understand the hebrew , yet they were commanded to prove all things : by what ? why by the scriptures , and this was the old testament which , they understanding not ( the hebrew ) then it cannot but be meant of the translation . this conclusion i think is clear , sith the churches of the gentiles were commanded to read moses and the prophets , and read them they could not but in a translation ; therefore translations are commanded by god , as an ordinance and constitution of heaven it felf . the same smith in the same book falls foule on the greek translation of the seventy , as that it was a grievous sin to translate the old testament into greek , or any language else . his reason is , for that this ought not to have bin done til the fulnes of time of the calling of the * gentiles : other reasons he hath not worth a fig , nor is this reason much better . it 's known that * ptolomy king of egypt had together certaine learned jewes , skilful in the greek language , in number seventy two , and by them he caused the old testament to be done into greek about two hundred and ninety years before the birth of christ : and this is observed to be a fit time to have it done ; for , if it had not been done till after the coming of christ , either the jewes out of envy would have kept and hid the hebrew copies , or corrupted them , or else cast some suspition , and evil report of evil doings on the translators ; all which ( it being done at this time ) was prevented . now though this were done before the coming of christ , and so of the time of the full calling of the gentiles , yet it was not so long before , but that it was a fit preparative against the calling of the gentiles , ( whose language since alexanders conquest generally was greek ) and sith there then was no printing , no copies could be scattered abroad but by manuscripts , and writing , which is great labour and cost , and this being such a slow work , there needed that this translation should be done some good space before the calling of the gentiles , that so a sufficient number of manuscript-written copies might be had and scattered abroad among the gentiles , they all understanding the greek , and but few or none the hebrew : that the books being the foundation of the prophets , might be ready done against the time of the calling of the gentiles for their need and use . * the time of this translation being after the jewes had been amongst the gentiles in captivity , we finde that the gentiles being to creep into the church , and now and then some to turn proselytes ; and was it not fit that there should be a translation , ready to bid them welcome into the church ? and what if it were a sinne to attempt the full calling of the gentiles , before the full time , yet who can say with any reason that it was a sin to provide a translation ( which they understood ) against their calling ? nor could this translation be sufficiently provided for number in written copies , and sufficiently scattered till the time of their calling ▪ so that this was not to go about to call them before the time was they were to be called , but rather an excellent providence to have copies ready in a language they understood against the full time of their full calling . and whereas it is objected , that these jewes who did put it out of the hebrew into the greek , were profane men , is more then i knowe , or then they can prove . againe , to make it good , that the act of translating the scriptures into greek was no unlawful thing , i need go no further then to the apostles , who becoming all things to all men to save some , were careful in citing places out of the old testament ) to tie themselves much to this greek translation . insomuch , that though they did never vary from the hebrew in sense , yet they did chose rather to follow the phrase and words of the greek , then the hebrew , to condescend as far as might be to the gentiles who were acquainted with the greek translation , but not with the hebrew original . wherefore it must needs be the froth of a giddy head in this man , to call this act of translation into greek a grievous sin ; sith the apostles did so much use and reverence it , and chiefly paul who chiefly the apostle of the gentiles . we all do or should know , that the gospel began at hierusalem , from * hierusalem it went to judea and samariah , thence to syria and cilicia , from thence to ciprus , asia , greece , italy , and from these parts to the utmost coasts of the earth according to the commission of christ . now in all * those parts the greek was most in use in most , onely in use in some , and of necessity they had recourse to the greek translation . smith speaks fowle of it , as a false , and forged translation . i dispute not what it is now , but what it was then : if it had been such a piece , the apostle paul would not have looked after it so much as he did , nor the church have used it so long as it did , is well known to those who know the state of the church , that the church did generally use this greek translation , & a latine one framed out of this , & scarce any other , if any other at all , for six hundred yeares after christ . i know sixtus senensis , and bellarmine ( men of great reading ) do write that the seventy interpreters , though they were not prophets , who wrote scripture , yet that they had a line , and light of the spirit , which did direct them , so that in translating they did not er●e at all : which perhaps is too much on the other hand : however it held very pure i am perswaded along time , till the greek tongue began to grow out of use , and then came in a world of translations in latine , and popular languages . i am cleare of opinion , that those anabaptists , who are against all learning , are against all translations whatsoever : for without the knowledge of the hebrew and greek tongues , it is not possible to turne the old and new testament into any language whatsoever . nor without the understanding of those two languages can any understand the bible in the originals neither : and on this ground god may be said to binde us to what is impossible , i meane to build on the scripture , when we can neither have it ( by their principles ) in any translation , nor understand it in the originals . mr. wotton saith , that the anabaptists do every one claim a priviledge of not erring for himself , ( yet not for others ) which opinion , he calls a false and lewd opinion . and on the matter , if that they do so hold , i know no great need or use they have of the scriptures in the originals or translation . before we come unto the maine of the businesse , we cannot skip over a businesse of mr. wotton : his words are these . no man ever dreamed that we commonly build our faith upon our english translation . what he would have by the word ( commonly ) i know not , except his heart did faile his penne , when he wrote this , and by this word ( commonly ) he had a conceit that he might finde by it some shift and starting hole . a strange speech it is to me , that english men ( of such he speaks ) who can understand no language but english , should be said not to build their faith on the english translation . on what then ? the original they know not , other translations they understand not . and if they must not build their faith on the english translation they are left nothing to build their faith on . and what is this , but to leave all unlearned in the originals without a rule . and if this be not to steale atheisme into the hearts of the common people , i know not what is , sith atheisme is such a welcome guest to the corrupt heart as it is . which makes me call to mind an observation of villeroy , a late wise secretary of france , that the maine different sects of religion in the east , and the fierce opposition they made each against each , made the people weary of the christian religion , and so mahomet crept in with his religion , and was too welcome to almost all , who were almost weary of the sundry heresies and schisms , which were so brief and rife amongst christians of the east : and this ( saith he ) overthrew the christian church first , and the christian empires and states next , over the east , and let in mahomets alchoran , and mahomets sword . i doubt there is scarce any strange opinion pressing hither , but would be welcome to us : the christian religion was never in such danger since my time as it is now , sith men runne so many and so contrary wayes , that few can now tell which is true . and since so great a clerk , and so great a reformer as wotton , hath left the poore english man no rule to prove his own , or to disprove the contrary : for if the english translation be not to an english man , let elias come , and tell us what , and which is the rule , and on what an english man may build his faith on , being that there is nothing left him but his english translation . so the old church after malachi , what was left to the most but the greek translation ? and after the apostles were dead and gone , the christian churches were tied to the greek translation of the old testament , or else the old testament was no rule to them , except to a few , who understood the hebrew . that which all men say , ( saith aristotle ) is not to be doubted , but al the learned ( i think ) agree , that the church used no translation but the greek , for a matter of six hundred yeares after the birth of christ , for two hundred yeares before . so that for my part , i look upon it as a position full of danger for men to affirme , that translations are not a rule to ground our faith on , when we understand no other . that ( say i ) or none : not none , therefore that . and now at last , after the clearing of what is past , we come to the maine point , to find out what it is that a poore soule who understands not the originals must rest upon . first , i say , that the lord is not , nor will not be wanting to his church in things necessary to salvation : and to have a rule to build our faith on , is absolutely necessary to salvation . and that rule for common people must be the scripture translated , or nothing . and therefore i take it to be a special ordinance , that the scriptures should be translated for the use of the church in several languages . for the original copies , i must subscribe to that of ganus a papist , who tells us , that we are not to ▪ receive into the holy canon both for the old and new testament , but such books as the apostles did allow , and deliver over to the church of christ . and as the church of the jewes did preserve the hebrew original of the old testament safe and sure , so i doubt not but the same hand of the providence of god , hath and doth preserve the greek original of the new testament . and for that it is not possible that the originals should serve the turne of all , or immediately of any , but of such as have the knowledge of those tongues , ( who are but a poor few in respect of all the world over ) wherefore i take it for granted that the line of gods providence hath , and doth , and will carry the matter , in having translations of several languages so inti●e , as to be a sufficient rule to ground their faith : else god in his providence must needs be wanting in providing necessaries for his church . nor do i think that there was , or ever shall be a church of christ , or a church of christians in the belly of antichrist , but have had translations sufficient to rest their souls on . i doubt not but the vulgar , for all its faults hath sufficient for the saving of some soules besides among the papists they have pagnine allowed by two popes , which runs as pure as any translation in the world ; and arias montanus a translation without exception . senensis much commends jacobus de voragine a papist , arch-bishop of genua his translation into the italian , and senensis could well tell , having great skill in the originals . to me it is much , that senensis ( so sharp a papist as he is ) should in print , and that since the councel of trent , so highly commend a translation of the bible into the italian tongue . and leo the tenth , bishop of rome , did just before luthers dayes , print a recommendation of erasinus translation of the new testament into latine . so that i look on it as a special providence of god , that there were translations , and those exact too in the heart of popery : and if so , then he will not suffer the visible church to be without a sufficient translation , as a sufficient rule . smith himself the great backbiter of translations , saith , that if the translation agree with the original , it may well be said to be the word of god : and if it do not agree with the original , it is not the translation of the original . and now we will draw towards the main conclusion , how a simple countrey-man is to believe our bible to be the word . doctor jackson , and master john goodwin have set downe many , and many excellent things , but they flie so high , that they are for eagles . one may say of their books , as aristotle said of his books of philosophy , that they were published , yet not published , seeing not to be understood without his help . now all the considerations these great sophies have , and let there be as much more added to them , yet they will not do the work , till they come to the testimony of the spirit : they may and do work , and acquire in us an humane faith , which may stand free from actual hesitation , and doubting , but not from possible dubitation , for lay them all together , yet they may deceive , or be deceived . canus disputes strongly against scotus , durand , gabriel , and others , who rested themselves on the authority of the church by an acquired faith first , before they come to an infused faith : this ( saith he ) were to sit down by the authority of man , not of god , and the formal reason of our infused faith would be other then the increated truth of god : whereas the difference of faith gotten by helps may erre , but faith infused by god cannot erre . so that when we have all done , and got all the help we can to rest on the scriptures , the work is not done ▪ till we by the spirit of god have this sealed by infused faith in our souls that these books ( which we have translated ) are the very words of god . smith himself , that grand backbiter of translations confesseth at last , that if the translations of the word of god do agree with the originals , that then they are the word of god ; nor are they the translations except they do , and as far as they do concord w with the originals . if an ambassadour deliver his minde by an interpreter , and the interpreter do relate things right ( else he is not an interpreter ) then his words are the speeches of the ambassadour . well then , though all humane reasons , the consent of all the world , will not help us to that faith in the word , which will help us to heaven , yet they are a preparation , and such a preparation to this faith infused , that we cannot ordinarily look for faith infused , but by the way of this faith which is gotten by the arguments , reasons , considerations , convictions , and helps wrought by the argumentations , and considerations proposed by men which do work ( as most often it doth ) in us an acquired humane faith free from actual ( though not from possible ) mistake and doubting . this may be and is , a faire meanes to bring us to look on the scripture without any actual question made of it as the word of god . and then by the use of the word to attain to a divine faith , which is infallible by reason of the divine infallible truth rightly conceived and believed by it . for it is out of question that by the ministry of men , who are not simply infallible , both we may , and do attain unto that faith in the divine revelations of the word , which are or is infallible . it s no paradox to hold , that a thing not infallible , may by way of ministry lead us to that certainty which is infallible : for my part , i hold universal tradition as far as it looks onely on the votes and vices of men to be of all reasons the weakest . for the arguments from the authority of god be the strongest , yet conclusions from the authority of men is an unartificial argument , & the weakest . however , what arminius saith is true , that this humane faith built on such an universal tradition , may be a fit preparation to that other faith which is built on the authority of god : i am far●e from once thinking , that in universal tradition men do once dreame to make the last resolution of their faith into the veracity of any such universal tradition : for our faith must rest on the same that the apostles and prophets did rest their faith on but they did resolve their faith onely on truth uncreated , and divine , and not on the votes of the church , or any universal tradition . canus speaks the truth , when he saith , that the authority of the divine scriptures is not to be sought from the reason , or authority of men . for the assent to a conclusion cannot be more certain then the assent to the premisses , and proofs of that conclusion . now if our infused faith did rest onely or chiefly on the credit of the church , or universal tradition , then our infused faith could go no higher then an humane and created truth : i mean onely or chiefly on the voices , or reasons of men , and not on the voice and authority of god . but what is this to translations ? much every way . i argue thus : the end of the church , and people of god is that they should be saved : now if god set down the end , he will provide the means of their salvation , and that is faith : and faith is not built on the authority of the church , or of universal tradition , ( all which are the voices of men ) but on the word of god : now this word of god cannot concerne common people , but onely as translated . now , what shall a poore unlearned christian do , if that he hath nothing to rest his poore soul on ? the originals he understands not ; if he did , the first copies are not to be had ; and he cannot tell whether the hebrew and greek copies , be the right hebrew , or the right greek , or that which is said to be the meaning of the hebrew , or greek , but as men tell us who are not prophets , and may mistake . besides , the transcribers were men , and might erre : these considerations may let in atheisme like a flood : to help all this , we will deliver our mind in some propositions . i. that god ( as i shewed ) did lay up the hebrew copies to be kept by the jewes , who were ordered by god to be faithful notaries to keep these records , and a world of places are cited out of the old in the new testament according as they are nowe in the hebrew copies : and the old testament hath in it the life and soule of the new testament . moses and the prophets wrote of christ . the new testament is but a cleare , and infallible counter-part of the old. it s cleare that the hebrew of the old testament stood cleare and uncorrupt , without any breaches made in them by transcribers , or otherwise , till the time of the publishing of the new testament , as appears by the manie places cited in the new out of the old : chiefly where hebrew words are kept , and repeated , as hosanna , golgotha , eli , eli , lamasabachthani , mat. ●7 . sutable unto the places whence they are taken out of the old , chiefly in saint matthews gospel , who was most punctual in applying and suiting the prophesies of the old testament of all the holy penmen of the new testament . and it is easie to be proved that matthew wrote after that was done , which luke wrote in the acts of the apostles . doctor jackson saith a long time after peter made that sermon , act. 1. saint matthew addes , and saith ( saith he ) it was called the field of blood unto this day which argueth , that he wrote his gospel a long time after st. peter made his comment upon the psalmist , acts 1. 15 , 16 , 17. well then , as god committed the hebrew text of the old testament to the jewes , and did and do●h move their hearts to keep it untainted to this day : so i dare lay it on the same god , that he in his providence is so with the church of the gentiles , that they have and do preserve the greek text uncorrupt , and clear : as for some scapes by transcribers , that comes to no more , then to censure a book to be corrupt , because of some scapes in the printing , and 't is certaine , that what mistake is in one print , is correctin another . a second proposition is , that god never did suffer his church to be without a sufficient rule , and there can be no rule but translations to the vulgar : therefore i make no question , but the sweet providence of god hath held the hearts , and hands , and pens of translators , so in all true churches in all times , that the virnacular , and popular translation into mother tongues , have beene made pure , without any considerable tincture of errour to endanger the soules of his church . for what if interpreters and translators were not prophets , yet god hath and doth use so to guide them , that they have been , are , and shall be preserved from so erring in translating the scriptures , that the souls of his people may have that which will feed them to eternal life , that they shall have sufficient for their instruction , and consolation here , and salvation hereafter ? this is the opinion of bellarmine himselfe , albeit he appropriates it to their vulgar translation , yet i think the eye of providence provides for all vulgar , and vernacular translations in their mother tongue for all true churches in the world . translations are sufficient with all their mistakes to save the church . i will deliver this in the words of master baine . faith cometh by hearing of the word from a particular minister , who by confession of all is subject to errour ; as god hath not immediately and infallibly assisted ministers , that they cannot erre at all , so we know that he is in some measure with them , that they cannot altogether erre . a translation that erreth cannot beget faith , so farre forth as it erreth , the word translated , though subject to errour , is gods word , and begetteth , and increaseth faith , not so farre forth , as man through frailty erreth , but as he is assisted through speaking , and translating to write the truth . so he , this gives full satisfaction to me , and i hope it will to others . the maine conclusion , for a ground of all , is the evidence and seale of the spirit of god , which perswadeth us of the saving truth in the translation , and by way of ministry to come to saving faith by the preaching of the word by our several ministers papists cry up the inerrable and infallible authority of the church , and yet they themselves deny not but their particular preachers ( whom they heare ) are as subject to erre as any of ours are : i know no authority the church hath , whatever the church doth is but ministerial . the papists and we agree in this , that translations , originals , reading , preaching , is of no saving effect without the revelation and testimony of the spirit : canus ( i rather choose to mention him the oftener , because dr. john rainolds saith , that he was of better minde , and sounder judgement then popish doctors are the most of them : ) it is a great errour ( saith he ) in them who think they can either understand , or interpret the scripture without the peculiar gift of the holy ghost : and againe , the last resolution of our faith must be in the inner efficiency of god moving to beleeve . we believe not for that john or any man else saith it , but because god hath revealed it . now that god hath revealed his minde , we do immediately believe it by special instinct . and again , the formal reason of our assent is the light of god , which god doth infuse into us ; and for this he cites aquinas , lect. 2. ad rom. 10. and as the understanding in us discernes of natural things , and the taste in matters of sense , so when the minde of a man is inlightened by the spirit ; we are inabled to discerne doctrines necessary to salvation from errours which are not of god . this his resolution is often up and down in his book . bellarmine is for the same conclusion . a man cannot ( saith he ) without the special illustration of god believe the mysteries of faith . and again , faith cannot arise in the heart , but by divine revelation , which is either immediately from god alone , or by the instrument of the word reade or preached . i think it hath truth in it , which canus observes , that peter had heard the testimony of john baptist , when with open voice he proclaimed christ to be the son of god , john 1. 84. and had moreover with his own eyes seene many miracles of christ , yet after all these , christ doth ascribe peters confession of his saith to none of of these , but onely to divine revelation . so then protestants and papists , we and they concurre in this , that at last we must sit down by the evidence and sealing testimony of the spirit ; but with this difference : they say , the spirit gives light and evidence to the authority of the church ; we say , to the sovereignty of the scriptures . nothing can be seene without some light or other : things of reason cannot be conceived without the light of reason , nor things of the spirit without the light of faith , and of the spirit . though wotton hath cast an unhappy stone or two at translations , yet when he comes to answer fisher , who said , that the spirit of god teacheth , and perswadeth men to believe the church , are you ( saith wotton ) they who mock at private spirits , and yet are glad to flie that help ? is it not as likely the spirit should teach men which is the scripture , as which is the church , and assure them of a translation , as of this or that mans ordination and priesthood ? so he , thus at last , he is for the divine authority of translations . but is not this to fall upon private revelations ? no such matter : for we call not in for the testimony of revealing of the spirit to teach us any thing but what is revealed in the word ; that wer to bring in privat revelations : but because none doth , or can know the secrets of god , but the spirit of god , therefore we say , that we are made to see the evidence of truth first revealed in the word , and then by that light , which the spirit kindleth in our hearts , both the scripture to be the word of god , and the minde of the sripture is not onely revealed , but confirmed to us by the testimony of the spirit in us and to us . so here is no use of the spirit to reveal new lights , but to shew us the evidence of these truthes which are in the word . a private spirit is to lead us from , this is to lead us to the word . and all this is done by illightning our understandings , and sanctifying our wills to discern and to approve the evidence of truth , which is in the scripture and no other . they say , their church cannot erre in matters of faith . and why forsooth ? because it is infallibly guided by the strait line of the spirit . we say , the true church cannot so erre in matters of faith or life , as to fall away from christ , and so to fall into damnation . and why ? because ( besides other helps ) the true church is guided by the certain and infallible direction of the spirit , the vicar general to our lord jesus . why then may not we twit them , rather then they do us with the private spirit ? aquinas , the first through-papist that ever was , ( it is dr. john rainolds censure of him ) shall speak last for this point ▪ all holy learning is proved out of the scriptures onely , necessarily ; out of all other authors only , probably : for our faith doth rest on the revelation made to the apostles and prophets who wrote the canonical books , and not on any other revelation , if any be made to other doctors . so he , and he was preferred by innocent the pope before all writers next to the scriptures , & well might the pope so do ( saith the same dr. rainolds ) for that he deserved better of the papacy then all the fathers . these things are so plaine , that to argue more were to weaken them . as i have read it to be the observation of tully , that things perspicuous and clear are much obscured by much arguing : i hope the papists for shame will give over fooling against us , that we run after private spirits and revelations , since aquinas the flower of the papists speaks out as much as we do , as touching the sealing of the spirit . the application of all . i have made a long and tedious discourse about the originals and translations , because i find by my self , that things let fall in print by learned men and great reformers as touching the originals , that none can say this is the hebrew , that the greek , but because linguists and learned men say so , and they may erre : nor that this is the english of the hebrew , or of the greek which we say is , but men subject to trip , do so say , that the originals transcribed into many copies might erre , and mistake : and for the translations , that there be flaws in them too , since the transcribers , and translators were no prophets , but men , though not willing perhaps , yet subject to speak and write besides the matter : that translations are not the word of god , nor our rule . these and such things as these , i doubt not do stagger the thoughts of weak , & of strong christians too , and drive a many towards atheisme : and now saith a sick soule , what shall a poore feeble-hearted christian do ? my counsel is , that when he is come to be certain without actual doubting by reasons , arguments , consent of times , & of the church , that our bible is the word of god , that he would in all humility and sincerity apply himselfe to read it , to hear it read , to heare it preached ; and he may promise to himself that by the use of the word the spirit of god will infuse & inspire divine & saving faith into his soul , and free him not only from all actual , but possible doubting , that the bible translated is the word of god . and if the translation , then the originals : for what ever is the instrument to convert the soul ; must needs be the pure word of god . some are firme that god never works a miracle , but to confirme truth : this is past question , that the spirit of god doth never work this miracle to convert the soule , but by gods word : so say , now i know that it is the pure word of god , for that it is a means to convert my soul : so psal. 19. 7 : the law of the lord is perfect , converting the soul ; by this then i know that it is without dispute the perfect law of the lord , because it doth not only evince and convince me , but convert my soul : st : austine saith , that he was converted by reading the last verse of the thirteenth to the romans , and that did prove to austine that it was the perfect law and word of god : it is storied , that cyprian was converted by reading the prophet jonas : and iunius in his life written by himself , saith that he was converted by reading the first chapter of the gospel of iohn : for austine & cyprian , i think neither of them had much skill in the originals , no , nor iunius neither at that time : wherefore it is plain enough that they were converted by reading translations . when then a man doth finde that by reading or hearing translations read or preached upon , it hath pleased god to warme thy heart , to turn and change thy poor soul , to convert thee into a new creature , go thy ways , doubt nothing its an argument past answer , that the bible even as translated is the word of god . go on , look on it as gods word , read on still , be diligent to hear it , with the best ears thou hast , and thou shalt finde it more and more to convert and sanctifie thee , and so by consequence to assure thee by an undoubtful , and divine faith inspired and infused into thy poor soul by the spirit of god , that this book , & no other , is the very word of god . by this you see , where , and how the poor crazy soul may find rest , and it is to rest on the translated word of god , waiting therein on the line of the sweet providence , who by the use of the word will breath into his soul divine faith infused by the sure influence of the spirit of god , which spirit brings a light with it by which we know that , & what we know , this is done by a divine faith , not by humane conjecture , being wrought in us by a special providence of god perswading and drawing us to acknowledge the contents therein to be of divine authority . nor is this ( as i said ) to make our private spirit the rule of our faith , but we lay all at the foote of the divine providence to put light into our minds , and then to work in us a firm assent to the word of god , that it is indeed and truth the very word of god . and none of this is done otherwise then by the word of god itself , and the spirit joyning with the word . in a word , nothing can work saving grace in any man to the conversion of his soule , but the very word of god : but this the word translated hath wrought in me , therefore i know by this , that the scripture translated is the word of god , sith nothing but gods word can turne and convert the soul . make the most of that which some call universal tradition ▪ it can bring us no farther then an humane belief , little better is it then that which the papists call the authority of the church . the ministry of the church we grant needful , and useful , but for the authority of the church , we acknowledge none . thus the jewes are for their rabbines , and their universal tradition . so did the saracens ; like as the gentiles did , build on the universal tradition . but after this tedious discourse , the thing which we christians are to rest our faith on , which is common to all , even to the meanest , is that internal light infused into us all by the spirit of god , whereby we most firmely , and most certainly are moved to believe that the bible , and all the bible , and nothing but the bible , is our most certaine rule which cannot erre ; but that the vniversal tradition of jewes , saracens , papists , hath beene , is , and will be subject to errours more or lesse . the end and use of all , is to call upon all christians , chiefly when they are in some doubting veine , to turne away from all authority of churches , of men , of universal tradition , and to looke up to the providence who hath provided sincere food and physick for our poore soules , which christians have found , do , and shall finde , to be the bible translated into severall languages , for the use of those , who cannot skill in the originals . and i think no man dares deny , but a minister who hath himselfe little skill in the originals , may by expounding and propounding the translations convert the soules of such christians as are the hearers of such preachers . c. 2. how it is said , he that is borne of god cannot sinne , 1 john 3. 9. honest melancthon speakes against some in his countrey in his dayes called swenkfeldians , who held themselves after new birth to be just and perfect . i have , not long since seene a little english printed book , cast into sundry propositions , one whereof , and as i remember the first is , that after they are renued once , they are as perfect as jesus christ was , and as adam was in paradise ; which was the tenet of the familists of old , that being once indued with the divine nature in their conversion , that then they are goddified . the report is that those sprung up amongst us , commonly called quakers , are of the same fancy , and that they presse this place of john , that being once borne of god , they do not commit sinne , for gods seed remaineth in them , and that they cannot commit sin , because they are borne of god . their senslesse sense cannot be the meaning of that place . for the same apostle in the same epistle saith , that , if we say that we have no sinne , we make him a liar . and is not this a sinne , and a very great one too , to make god a liar ? john saith not , if ( you ) but if ( we ) , comprehending himselfe too : and i hope it cannot be thought but john , a chiefe apostle , was born of god . besides it is not onely said , that he who is borne of god doth not sinne , but ( cannot ) sinne . and all over the bible in the stories of the best of men who were borne of god , we see that they could sinne , and did sinne , and those sinnes which were very great too . this then is not the sense of the place , that there was , is , or ever shall be any meere man borne so of god as not to sin , or to be in and under such a condition , as to say truly of him , that he ( cannot ) sin . now for that which these write , that when once made partakers of the divine nature , they are as perfect as adam in paradise , this is but their owne fancy , it is no such matter : but say it were so , and not onely so , but as perfect as the angels in heaven , yet from that it followes not , that it could , or can be said of them simply , that they cannot sinne : for adam did , and therefore could sinne : he had indeed a tempter without , but no concupiscence to tempt him within . nay , more then that , the lapsed angels before their fall had nothing from within , nothing from without to tempt them . within nothing but purity and holinesse , no sin , no shadow of sinne : nothing from without to tempt them ; nothing within but holinesse , nothing without but holinesse , without spot , or wrinkle , yet then those very angels were sin-able , for they did fall , and therefore could sin . the truth is , none but god ia absolutely free from all possibility of sinning : god onely in this sense is holy , he not only doth not lie , but he cannot lie : adam in paradise was made upright , the angels in heaven were made more pure then adam , both adam and the angels had the advantage of the places to be kept from sinne , but being creatures created with free will , those angels in heaven , and adam in paradise ( that heaven upon earth ) might and did sinne ; and so might all the rest of the angels too , had they not been supported by grace for those were a elected , and b election is of grace . and should the elect angels sinne but once the least sin that is , they could not be saved , as it fell out with those angels which did sin : for c christ took not the nature of angels , but the seed of abraham ; therefore they cannot sin , because they cannot be restored by a mediatour . the angels are holy , daniel 4. 13. and so must be saved , which could not be , if they could and should sinne , matthew 21. 30 , 31. againe , those ministering spirits do alwayes see the face of god , which were not true , if they should sin : for no sooner did those non-elect angels sin , but they presently left their habitation , jude 6. and were cast downe into tartar , that is hell , 2 pet. 2 , 4. indeed when men are once in heaven they are safe from sin , there is no place for tears , therefore not for sinne , revel. 21. 4. now luke 20. there is no more promised to the blessed men after the resurrection , then to the angels , that then they shall be equal , not superior to the angels : therefore nor men , nor angels elect can or shall sin in heaven , which the other angels did once in heaven , for that they were not elect , nor confirmed in and by grace . thus then you see that it could not be said of the unelect angels once in heaven , nor of any sort of men till they come to heaven that they nor do , nor can sin . for my part , i think , that those who say they do not , they cannot sin , though they say so , yet i think they themselves do not think so . i remember a golden saying of austine : he saith , he who thinks he can live without sinne , doth not avoid sinne , but rather excludes all pardon . so that this is not the sense of the words , that ever any man was , is , or shall be in the world , who either cannot or doth not sin . doctor hammond following many learned men saith this ( cannot sin ) is meant that upon that head and score he cannot sin , to signifie that their being borne of god can be no patent , or security for their sinning . the same saith austine , to wit , that the borne of god sinne not , as , or upon this , that they are borne of god . for this is alledged that of the same saint john 1 epist. 3. 6. whosoevor sinneth hath not seene him , neither known him , meaning , that the seeing and knowing him doth not let in sin , but rather this is against sin . so paul , i do that i would not , i do not do what i would : there is no question , but there is some ignorance , some not knowing of him when any sinne is sinned . master anthony burges speech i think is in the right . all sins saith he are called , because all sinners are ignorant of something they should know , there being no sinne which doth not proceed from some errour in the practical judgement : for although a man sin wilfully and advisedly , so that there is no other cause of the malice , but the malice it self , as austine speaks of some of his sins ; yet even then there is an errour in that mans conscience . thus he , and to this i subscribe . so that it is not faith , nor knowledge which dwelleth in us , is the cause why we sin , but as paul speaks of himself , it is sin which dwelleth in us : not i ( as i ) but sinne that dwelleth in me . so then a man borne of god , when he treads beside the line , he may say , it is not i , but sinne that dwells in me : so in this sense , it is a truth , that he that is borne of god , as born of god doth not sin , nor cannot sin . this is pious , and truth , but under correction i do not think it to be the square meaning of this text . what then ? some think it to be this . he that is borne of god , sinneth not , that is , sinneth not as the devil did , who ve ▪ se 8. of this chapter , sinneth ( not sinned ) but sinneth from the beginning . and this is like to be the mind of this text , for that it is said in the same verse before , he that committeth sinne is of the devill . that i think is too short which some say , that the proper sense of this text is , he that is born of god sinneth not , that sinne of blasphemy against the holy ghost . in a word then , the full meaning is , that he that is borne of god doth not commit sinne , that is , he doth not make it his practice , his occupation , his work ; he doth it , when he doth it besides his minde , and when he doth it , he is besides himself in that particular , as the prodigal was . it is long of some fits in his disease , when he doth it not onely as his act , but as his work , who give themselves over to be sould , and servants to sin . so paul , so christ , matth. 7 : 23 : depart from me all ye that work iniquity : therefore saint john speaks of such who are not regenerate , whose desire is to sin , and are afire to commit it : for otherwise all the regenerate do sin : so this our apostle , if we say we say we have no sin we seduce our selves . nor do they sin onely of infirmity , but sometimes they fall into greater sins , even into some of the greatest sins , but this is not unto death as our apostle saith . so that such as are born of god sin they may , sin they do , and sometimes great sins , but to go on in a course of finning to the death , this they do not , that they cannot do , because they are born of god . the onely shew of exception that can be taken , is , that adam who is called ( they say ) luke 3. ult. the son of god did sin , and might , as the state stood with him , unto death : and the angels called the sons of god , job 2. 1. did a many of them sin unto death . but we read not that these were said to be borne of god , or that they had this seed remaining in them . they were called the sons of god in respect of that that holinesse wherein they were created ; but the regenerate that are ( said to be borne of god ) are so said , not onely in respect of the image of god , but of christ , and the grace of regeneration , which is rooted in christ , which as it cannot die in christ the roote , so it cannot wither away in christians the branches . the sap , which is still alive and fresh in christ , is by the spirit of christ kept so alive in them , that albeit it do not keep them from sinning , yet it doth so preserve them , that they cannot sin unto death ; they are so the members of christ , that he will not suffer any of his true members to sin all their spiritual life away . quest . n. 2. how can a regenerate man sin , since grace is predominant , and the infused theological habits of faith , hope , and charity are stronger then their sins ? answ . 't is true , they are so , and should always shew themselves to be so . and divines make this difference between moral vertues acquired , and spiritual habits and graces : that for habits moral , we may use them as we will , that they are under the free power of our wills ; but for habits and graces infused into our wills ( the seat of them ) our wills are rather under them and their power . then thus ( under the power and determination of god ) that there is a force in them to rule , and over-rule all . in this , the string is in the hand of god , and therefore it is said in the word of god , that he it is , that doth make us walk in his wayes , and keep his lawes . had we a fulnesse of created graces as the angels had , yet if god stand by , and leave us to them and our selves , and do not uphold us we may fall for all them ; though there be nothing from without , or from within to push us down , the mutability only of our own free will might do it in us , as it did in the lapsed angels . but those habits or divine qualities being lost in adam ( in whom we all sinned ) such as are regenerated and born againe have supernatural graces of redemption , which albeit they be not so full , yet are more firme then those of creation were . those of god as creator were lost , those of god in christ our redeemer can never be so lost , but as the same st. john saith , there is a seed remaining in them , which doth so keep spiritual force up in them , that they cannot sin unto death . quest . but how then is the spirit stronger then the flesh , and the infused habit of grace may be said to have a ruling hand over our will ? answ . it hath such a rule many ways , but in this one thing the power of the spirit appeares above the power of the flesh , for that the spirit doth ever bring us first or last , one way or other to repent of the works of the flesh , but the flesh is never able to make us sorry for , and repent of the fruits , and acts of the spirit . no man is sorry for his vertues , all good men are for their vices . finis . books lately printed for john bartlet , and to be sold at the gill-cup , on the south side of pauls over against the drapers . a volume of dr. tho. taylors in fol. dr. harris works in fol. a supplement to the former edition in 4. his threefold state of man . 12. sibs excellency of the gospel . 12. christs exaltation in 12. the establishment in 40. grosses fiery pillar of heavenly truth . 12. capel on tentations in four parts , besides this remains . childs trade by tho. wilson . countrey-mans catechism , by ro. ram . walker on the covenant . dr. taylor of contentment , improvement of time , and the holy war . walker on the creation and providence . — on the subbath . dr. gouge on john . light to grammer . notes, typically marginal, from the original text notes for div a33462e-210 a heb. 13. 22. b scripserit legenda , seceritscribenda . adamus in ejus vit. p. 238. c see cajet . paraeus in loc. * he died in the seventieth year of his age . d ut iis ve lut facibus — ad . imitationem hujus testis idonei , fortissimique militis , nos ipsos magis ac magis non paremus . jun. in orat. funeb . ursini . e jer. 12. 11. f 2 sam. 14. 1. g gen. 24. ult. h about 40 years . * quae●imus invidi . ho● . carm. l. 3. od. 4 * quae●imus invidi . ho● . carm. l. 3. od. 4 i ps. 12. 1 ezec. 21. 3 4 , 6. mic : ● 1 , 2. i is 57. 1 2 reg. 22 : ult. * isa. 3. 2 , 3 4. k cedo qui v●stram remp. tan●am , aurisistis tam cito — proveniebant o●at●r●s novi , stulti , adolescen●u●i , de senect ▪ p. 238 l 2 sam. 3. ●4 . m homer . i●●ad . σ & υ. * in praesante com. calv. in e. zech. . * ab omni specie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} alienissimus . jun. in orat. funeb . * an. 1586 * act. & mon. vol. 3. p. 541 * see his preface before brad●ord , sermon of r ● pentance . * exmultis pauca decerpemus . in orat. funcb . i. b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 11. h. c fortissimus , peritissimus , eloquentissimu● . liv. dec . 5. l. 9 p. 182 ▪ d omnia in omnibus . adam . in vit. luth. p 170. a plin. nat. hist●l . 35 c. 10. p. 340 , 341 b 1 chron. 12. 32 c i● . 11. 3. in the margin . d quotquot ibi essent doct● homines , ●on esse tam doct●s , ut intelligerent , quanta esset doctriua ejus . adam . in vit. melanct. p. 330. a nullam propriam & peculiarem sententiam ampl●xus est , praeter sanam doct●inam in ecclesia dei receptam . abd. astit . in ejus vit. p. 47. b fere omnes magni nominis theologi in veteri via novam semi●am quaecentes . ib. ex hier. ii. * 2 sam. 23. 19 a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk. 19. ult b 1 cor. 2. 4 c 1 cor. 14. 18 , 19 sec bez. in l●c . d see dr. daven. in col. p. 54. dr. tho. taylor on tit. p 245. dr. prest . on col. 3. ● p. 99. 100 , 102. mr. hieron. preachers plea . p. 534. e ● cor. 14 21 ▪ 22. see bez. and ●ar . in loc. see juu. parallel . p. 290. f 1 tim. 6. 3 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} g {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} h in 1 tim. 1. 3 i in 1 tim. 6. 3 k nuda verit●s . nuda grati●● . l 1 cor. 2. 13 m doctor wilkinson . epist. to the reader before bradfords sermon of repentance . n {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 cor. 3. 6 iii. a acts and mon. vol. 3. p. 241. b ▪ calv. ep. 55. p 69 perk . ca●es p. 67. ames cas. p. 190 t. c. great . catechis . p. 256. attersol . numb. p. 424 hil. ps. ●1 . p. 63 dr prest . on john 1. 16. c the seven treat. p. 240 d ps. 51 p. 63 e upon the lords pray . p. 24. & 26 ▪ f calv praeca●io quaeuti perpetuo solebat . ant comment . in ez●ch . pa●aeus ante comment in jacob . g dr. sibbs before his serm. on joh. 14. 1. mr. hilder . before his doctr. of fasting . dr. dowuham . dr. john burgesse . mr. richard stock . master nich. byfield . h hist. chri. part . 3. p. 535 i ps. 77. 4 k psal. 55. 2 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tumultuor . vat . l pref : before bradfords ser. of repent . a mat. 26. 44. heb. 10 11 b apoc. 14. 3. and 15. 3 c exod. 14. 10 , 11 , 12 josh. 24. 7 rom. 8. 26 d psa. 34. 6 e 1 sam. 21 13 f acts and mon. vol. 3. p. 463 g 1 reg. 18. 37 iv. h {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 tim. 4. 6 see bez. in loc. a diog. laert. p. 103 b aeneid . 7 c jude 3 apoc. 14 8 gal. 3. 8 gal. 1. 7 d hist. tripartit . a luk. 21 13 b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 14 c jer. 32. 39 e christian●s menstruam fidem hab●re proverbium fuit , parae . in apoc. p. 611 f {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} see 1 cor. 1. 10. & 3. 3 , 4. g jo●. 18 : 15 a hos. 2. 7 b acts and mon vol. 1. p. 261 c p●ssumus de quibusdam rebus salva charitate , & pace dissentire . whitaker . in conc. ult ●x augustino . p. 3 d veritas altercando amittitur . serran . in eccl. p. 299 e erasmus and luther were of the same mind with the tigurines about the sacrament til ▪ he contention grew hot . adams in vit. leon . jud. but afterwards how far they flew off , 't is too well known . d veritas altercando amittitur . serran . in eccl. p. 299 g {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 4. 15. h acts and mon. vol. 3. p. 147. f ab in manibus & implaca● bilibus odiis theologorum . ad. in vit. strigelii p. 427. a act. & 〈◊〉 . b ex. 21. 5 , 6 c 1 tim. 6. 5 d tent . 4. par . p. 250 e in his 6. ser. p. 172. see hildersam also , ps. 51. p. 7●9 . f acts & mon. vol. 3 g see dr. tho taylor in loc p 52. h ● ti. 2. 17 i u● ex dentibus draconis in cadmaea historia , n●ta est sobole●inter se dimicantium , sic ex improprio sermone , dissidia opi●nionum , in decemibus , & popu●o n●●cuntur . adam . in vit. r●gii . p. 80 a ser. in eccl. p. 299 b progress ●o holiness p 134. 135 & 154 c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} integer . d act. 2. 46 a isa. 9. 17 b corn . n ▪ pos. ser. 7. c. 11. b pro. 11. 9 c fallere fallentem . d tent●t . part . 3 e josh. 7. 20 21. jer. 31. 18 , 19. isa. 39. 4. gen. 16. 8 f prov. 28. 22 vi . adamus in ejus vit. p. 327 at eastington . a twenty one years . b adamus in ejus vit. p. 379 a nov. 27. 1634. b at pitchcombe . ap. 20. 1635 c jan. 1634 d the bp. of gloucester . * medici ex co● . e. ra . ch. p. 304 a jobannes grynaeus dicebat , pontifici rom. erasmum plus nocuisse , jocando : quam luth ▪ stomachan . adamus in vit. gryn . p. 378 a adam . in vit. regii . p. 78 b 2 sam. 20 18 c pro. 27. 9 d iliad . ●● . e senum confilia , juvenum lanceae . chiliad . p. 607 f bez. in eius vit. ad finem a hoe tempor● christi vestimenta partiantur — dum praedia pauperum & decimos ministrorum subducentes , illa in proprios ●sus convert●n ! ; hau ● dubie christum ipsumdenuo crucifixuri , si in terris esset . hist. chri. part . 3. p. 448 b in cant. serm. 8 p. 102 c upon oha . p. 42 , 44 , 45 a prov. 20. 25 b deut. 26 13 , 14 analys. in loc. a ursinus was then the most busie , when 't was thought he was least busie . jun. in orat. funcb . this man made his sermon when 't was least imagined . b heb. 11. 7 vii a ruth 4. 4 , 6 b zac. 7. 5 , 6 c heb. 11. 8 d joh. 21 18 e aristotle would say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hesych . pag 14. a mat. 16. 24 b pss . 49. 18 jer. 45 , 5 viii . d alienus fuit ab omni avaritiae suspitione . vel minima . abd aston in vit. p. 34 a ludovic . lucius in ejus . vit. b 1 tim. 6. ● a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} phil. 3. 18 see bez. in loc. ix . b dr. smith bishop of glouces . that made the large preface before the great church bibles . c acts and mon. vol. 3. p. 153 a ludovic . lucius in e●us vita b rainolds conf. 72 c epist ante eius comm. . in proverb . d camerar. in tius vit. p. 66 e adam in vit. p. 20 a acts and mon. vol. 3. p. 633 b p. 11. and 49. and 56 c acts and mon. vol. 3. p. 307 a in psal. 71. argum . a si nibil curarem , nihil orar rem . adam . in ●ius vit p. 258 b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} job 5 , 26 c sept. 21 1656 sueton. in jul. p. 65 adamus in ●ius vit. p. 261 morte pr ▪ eveniente ( quae omnium justissima ●st excusatio ) joh ▪ zacha ▪ riae filius . in ep. ded * pr●f . before bains . ephes. * king james . * walaeus de sab. p ▪ 166 accura ▪ tissima ver●io anglicana . a lavat ▪ in josh. 19. p. 64. b pascimur apertis exercemur obscuris . par. ex aug. praef. ante gen. p. 13. c pemble pers. mon. p. 22 d parrs grounds . p. 28 , 29 parrs grounds . p. 29 * parrs grounds . p. 32 * adam . in vit. bull ingeri . p. 484 * sie●d : ● , 10 * ev {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} * see ex , 23. 13 see 1 thes. 5. 22. * adam . in vit. lutheri p. 165 * hilders . ps. 51. p. 455 * pro. 17. 16 * adam , in vit , muse●li , p. 374 * adam . in vit. p. 23● notes for div a33462e-6850 eph. 2. 20 prelect . 17. p. 140 joh. 5. 39 mat. 22. 29 act. 18. 28 2 tim. 3. 16 tit. of traditions 1 king. 8. 9 heb. 9. 4 nullos alios libros canonicos babemus five veteris five novi testamentiquam quos apostoli probaverunt atque ecclesi●e tradiderunt . can. l. 2. cap. 7 hist. of trent . p. 155. 2 cor. 1. ●● scot . prole . sent. q. 2. quart . howard . p : 37. de conciliis l. 2. 0. 9. scot l. 1. d. 26. contra istam . lib. 3. d 34. q. 1. ad questionem . eth. l. 1. c. 3 notes for div a33462e-8690 history of trent . p. 155. verum & cus convertuntur . can. lib. 2. cap. 14. for 600. years after christ the church used no translation but the greek called the seventy sixt . se●en . l. 8 haeres . 13. rain . prael . 28. p. 241. bellar. cont. 1. l. 1 ● . 20. aug. de civ. dei l. 18 , c. 43 paul did not always speak in the church by revelation 1 cor. 14. 5 rain . prael . 34. 299 , 300. tryal . c. 14 p. 243 answ . to art. 3 i have r●ad how austin ( contra faustum ) calls the jews scriniarios ecclesiae christi ; that is the keeppers of the rolls of the church i e. the scriptures ▪ can. 588. rain . conf. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} notes for div a33462e-10110 canus bel. difference of churches c. 11 1 cor. 7. col. 3. 16. * cartw. hist. christi . part . 3 page 85. was it not lawful for the jews in captivity to labour the conversion of the gentiles ? did daniel sin , when he urged nebuchadnezzar to break off his sins by repentance ? dan , 4. 27. tho. cart . in prov. 16. 6. holds this was onely for this life ; but though i am not of melanctons mind , that nebuchadnezzar was converted , yet i see no reason but daniel might seek for converting and the saving of his soul . * euseb. de praep. evangelii . l. 8. c. 1. the greek translation in the old testament doth translate ●ehovah by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. lord . now the new testament in citing places one of the old testament where jehovah is in the hebrew , they follow the old greek , and use for it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ● . e lord , and vet this translation must be called to be ( a grievous sin ) w● ch the holy ghost doth so punctually follow , and allow in to gra d● matter as the signal name jehovah . if the apostles do , ( as hey ●o ) justifie the ●se of it , do not they with the same breath justifie the making of it ? so mat. 1. luke 3. in the genealogies the names are according to the greek , not the hebrew . junius exported by d. rainolds in his second edition of his translation of the syriack testament , altered those names , which in the first edition he had set down according to the hebrew , into those names which are according to the greek in the 70. translation . * vid. ju●. parall. p. 11. * gre●a leguntur in omnibus f●re gentibus , latina suis sinibus exiguis sine continentur . cie o●●t . pro . archia peet . the greek tongue was of that publick use in those dayes that jimes , peter , and paul writing to the hebrews , 〈…〉 in hebrew but in greek : and paul in his e●●st e to the hebrews , cites the places h● quotes out of the old testament accordi g o the greek sep●uagi●t translation , rather then the original hebrew c●n●● . * isa. 2. 3 acts 1. 8. paul writing to the romans ( wh se n●ot●er tongue was i a●ine ) w i●e● in g e●k , following the greek translation in places cited ou● 〈◊〉 o●d testament ▪ r. m. ● . senen . bib. l. 8. haer. 13. bell. de verbo d. i. l. 2. c. 6. tryal . p. 112. tryall . p. 94 counsellor of state . lib. 2. c. 7 p. 37 adrian 6. clement 7 ann. 1290 l 2. c. 8. vid. vellos . ad q. 27. quaefit in ambrosium dub . ult. diff. of churches c 8. a translation so far forth as it doth truly and fully express any thing of th or ginal may be said to be inspired of god ▪ and no farther . loc. 1. 2. 8. p. 47. arist. 1. post . qui dat sinem , dat consequentia ad finem in his eight book of the creed . p. 322. 3. propos. spiritual arm●y . 263 , 264 4. propos. in the church it is rather {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} then it . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rain . conf. p. 424 loc. 1. 2. ● . 24 , p. 109 c. 8. de grat . l. 6. c. 2. de bapt. . l. 1 c. ●1 . & tertio . loc. l. 2 : c. 8 p. 48. mat. 16. 17 1 cor. 2. tryal . p. 72 1 cor. 2. 10 joh. 16. 23. part. 1 9. 1 a. 8. ad 2. perspicuitas argumentatione elevatur . cic. notes for div a33462e-14090 psal. 19. 7. niceph. l. 5 ● . 27 austine was converted by eading the translation his skill was little or none in the creel ; and cyprian by reading jonas in the translation he having no skill in the hebr. psalme 19 1 pet : 2. 2 notes for div a33462e-14560 1 john 1 : 8 , 9 , 10. concil. milevit . can. 6. apoc. 15. 4 a 1 tim. 5. 21 b rom. 11. 5 c heb. 2. 14 mat. 18. 10 de civit. dei . l. 14. c. 8 of idol . p. 15 aug. hom 4 in epist. joan de bap . parvul . c. 8. contra parmenianum . c. 7. l. de prof . justitia sufius burgesse against the antinom . p. 237 luke 15 rom. 6. 16 1 joh. 5. 16 the carnall professor discovering the wofull slavery of a man guided by the flesh. distinguishing a true spirituall christian that walkes close with god, from all formalists in religion, rotten hearted hypocrites, and empty powerlesse professors whatsoever. by that faithfull servant of christ, robert bolton b.d. late preacher in northampton shire. 1634 approx. 190 kb of xml-encoded text transcribed from 147 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a16314 stc 3225 estc s111236 99846621 99846621 11602 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. a16314) transcribed from: (early english books online ; image set 11602) images scanned from microfilm: (early english books, 1475-1640 ; 1164:12) the carnall professor discovering the wofull slavery of a man guided by the flesh. distinguishing a true spirituall christian that walkes close with god, from all formalists in religion, rotten hearted hypocrites, and empty powerlesse professors whatsoever. by that faithfull servant of christ, robert bolton b.d. late preacher in northampton shire. bolton, robert, 1572-1631, attributed name. i. t., fl. 1634. [12], 267, [9] p. printed [by miles flesher] for r. dawlman, at the brazen serpent in pauls church-yard, london : 1634. probably not in fact by bolton. editor's dedication signed: i.t. the title page is engraved. printer's name from stc. includes index. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the carnall professor . discovering the wofull slavery of a man guided by the flesh . distinguishing a true spirituall christian that walkes close with god , from all formalists in religion , rotten hearted hypocrites , and empty powerlesse professors whatsoever . by that faithfull servant of christ , robert bolton , b. d. late preacher in northhampton shire . london , printed for r. dawlman , at the brazen serpent in pauls church-yard . 1634. to the godly well affected reader . christian reader . the father of all spirits having takē this worthy author to himselfe , pitty it were to entombe his labours in the grave of silence together with him ; the rather considering how usefull a member he hath alwayes beene to the church of god , and what prosperous successe his endeavours have found in the hearts of christians . the thing hee chiefly aimed at , was fruitfulnesse in the place wherein god had set him ; which oft he enjoyed experiment of ( to the cheering of his spirit ) in no smal measure . it cut the very heart strings of his righteous soule , to see many dry & withered branches ( fit for nothing but the fire ) cumbering the precious ground of the almighties garden ; and possessing the roome of more growing plants . hee was wonderfull active in the cause of christ , and desired as well to doe good as to be so , where ever hee came . it was not the least of his care , not to live unto himselfe : he knew he served a good master , which made him studious of improving every talent for the best advantage ; wel may hee bee called good , that makes others far the better for his goodnesse : and indeed setting this aside , what hath the creature to commend him to god , or releeve his soule in any distresse ? thou hast here in briefe the soule of man unbowelled before thine eye , and that masse of corruption lodging in a carnall heart ( together with its power and plague ) discovered unto thee , wherein is plainely demonstrated the miserable condition of a man guided by the flesh , and the happinesse attending such as are led by gods spirit ; as also the bitter conflict of these two opposite inmates in a beleeving soule , with the meanes of victorie . our life is nothing but a daily warfare , every moment wee are more or lesse to encounter with adversaries ; satan alwaies labours the destruction of the saints , though his wayes to effect it are not one & the same ; sometimes he inticeth men to sin by allurements , sometimes by vexing and disquieting their inward peace , at least he aimeth to make the life of a christian uncomfortable by his manifold assaults ; hee is vigilant to corrupt upon all occasions as he can espy opportunity , and will not cease to assaile , though he be overcome ; when hee cannot prevaile by flatteries , he seekes by force and violence to overthrow the poore servants of christ. amongst his many snares to entrappe our poo●e soules , this is not the meanest , that he labours to divide the kingdome against it selfe , and to use men as his instruments for their owne destruction ; satan well knowes that comming in his owne likenesse , he would seeme very odious and soone be resisted , therefore he maskes under a vaile of humility that he may the more securely withdraw us from our hold in god. but we have a valiant leader , let us sticke unto him , even iesus christ the righteous , who is a lion of the tribe of iuda , a mighty prince able to tread all our enemies under foot ; well may satan barke and roare but he can stir no further then god gives him liberty ; he cannot tempt whom he will , nor when he will , nor how he will , without permissiō frō above ; he may desire to sift us as wheat , but the lord wil make choise of the temptation , and set bounds to our enemies malice , thus far you shall goe and no further . if a child have his father by the hand , though he be in the darke , or sees any danger approaching yet he feares no hurt ; neither shal we be dismaid with any temptation , whilest by the eye of faith we see that invisible one ready to support us ; the chiefest strength of soldiers lyeth in their captaine , who yet must fight for themselves and him , but our whole strength lyeth in christ , who by his almighty power subdueth all things for us ; of our selves wee have no ability to prevail against the strong one in the world , all our victories come from god ; we are too weake to withstand the least temptation through our owne strength , but relying upon the lord we shall be more than conquerors over the greatest . it had been much to be wished that this holy man had survived the publishing the residue of his worthy labours , that so they might have come more refined & polished into the worlds view , however , pitty it is that goodly childrē should be brought to the birth , and there perish for want of helpe to bring them forth . these things in their delivery found much acceptance and wrought effectually in the hearts of many , who knowes whether a further blessing doth not yet attend them ? deare christian next unto the glory of god , thy good was chiefly aimed at in bringing this worke to light ; be not therefore wanting to thy selfe , and thy soules blisse . remember the day cannot alwayes last , the night will come , and thou knowest not how soone : this may be the last booke that ever thou shalt reade , and this the last houre that ever thou shalt spend here on earth ; oh use it conscionably , and blesse god for any furtherance in thy way to happinesse . while thou hast the light beleeve in the light , and walke in the light , that then maist bee the child of light . occasions are headlong , being once past , they cannot be recovered . the five foolish virgins came too late , and were shut out of heaven . thy time is short , the art of well doing long : on this moment depends eternity , of blessednesse if it be well , of misery if it be ill imployed . hee that is not ready for god to day , will be lesse sit to morrow . it is no time to begin to live , when thou art ready to dye ; then to seeke after heaven , when thou commest to thy crutches ; at length grow spiritually wise , let the best things have the best place in thee . it will be too late when thou art in hell to say , oh that i had been more religious and provided better for my soule ; be exceedingly abased for thy former neglects ; let it wound thy soule that thou settest out no sooner , and art yet no further in the race of godlines ; get ground of thy corruptions now daily ; count that a lost day , in which thou art not somewhat bettered , and labour for such infallible evidences of gods love , that no reprobate under heavē 〈◊〉 possibly attain unto ▪ get such truth of grace in thy inner man as may distinguish thee from all outside professors ( meere empty caskes of religion ) and such as is not common to hypocrites , and castawayes together with thy selfe . to which end seriously peruse this following treatise , wherein thou shalt finde sufficiency of real worth to commend it selfe . looke up to heaven for a blessing upon it , and desire the lord to goe along with thee in it , and prosper the same for thy soules good , which he heartily desireth who rests , thine in the lord jesus , i. t. the carnall professor . rom : 8. v. 13. for if yee live after the flesh ye shall die , but if through the spirit , ye mortifie the deeds of the body , yee shall live . in the chapter going before , the apostle having delivered the double use of the law : first , the proper use to shew men the way to live , if in case they were able to fulfill and keepe it : secondly , the accidentall use by reason of sinne , which is imployed in condemning us , by discovery of our transgression , to comfort the distressed heart of a poore sinner : hee describeth in the latter end of the former chapter a speciall meanes to shun this inevitable danger ; namely , the righteousnes , obedience , and sufferings of christ : and in this chapter further enlargeth the same by way of confirmation unto the 5. verse . after which lest it might bee thought that a christian may live as hee list , being freed from sinne by the merits of christs death , or that a profane person should claime any interest in that blessed sacrifice of christ , he further proveth by many pregnant reasons , that every christian ought to endeavour after holines , that thereby hee may prove himselfe to be truly ingrafted into christ , by participating of the fruit of his spirit , and that hee is in deed ( and not in word only ) a true christian by his unblameable life and conversation , as the goldsmith is knowne by his costly peeces , or any mechanicall artificer by the works which his hāds accomplish . in the verse i have read unto you , the apostle concludeth very effectually amongst the rest of his arguments , that wee must live according to the spirit , and not according to the flesh ; seeing the one designeth and noteth unto us life , the other death , both most infallible tokens of our future estate and condition : so that if any man or woman be desirous to know what shall betide them after this life , if any be desirous to know even the secrets of god ▪ i mean his determination as touching themselves , their wives , their children , friends or foes after death , let them resort to the holy ghost speaking in this place , and converse with their owne hearts , if they finde the quickning spirit but as a lively sparke raked up amongst the great heap of their owne corruptions , they shall assuredly live for ever . if they find onely meere flesh and blood to be their guide , then wo to them , they are in the state of castawayes and lost creatures , be they prince or peere ▪ noble or ignoble , rich or poore , there is no difference nor exception with god ; and therefore they ought speedily to sue for their deliverance through favour by the sonne of god , lest death prevent them to their everlasting misery . but it may be these titles of flesh and spirit are unknowne , or at least not observed through the subtlety of sathan , thickning the eye of dexter and right discerning ; & therefore that we may throughly kenne the flesh in despight of the flesh , and judge in the spirit of the spirit , let us for our furtherance herein consider these sixe profitable observations . 1. what flesh is . 2. what it is to live in the flesh . 3. what that death is ▪ which is here threatned as a just punishment to such as live after the flesh . 4. what the spirit is . 5. what it is to mortifie the deeds of the flesh . 6. what is meant when he saith they shal loue . 1. the word [ flesh ] is sometimes taken for the body , as 2 cor. 7. 1. let us clense our selves from all filthinesse of the flesh and spirit ; that is , of soule and body . 2. for the humane nature of christ , who was put to death concerning the flesh . 3. for this present life , if thou take a wife thou sinnest not , neverthelesse such shal have trouble in the flesh . 4. for the outward aspect and appearance , yee know how through the infirmitie of the flesh i preached the gospell . 5. for the ordinary course of nature , gal. 4. 29. hee that was borne after the flesh , &c. 6. for whole mankind , all flesh is grasse , &c. 7. for naturall corruption , and inclination of the mind , will , and affections to that which is against the law , and so it is taken in this place . the reason why the holy ghost termeth this naturall corruption inherent in the soule as well as the body ; by the name of flesh ▪ is , because so strict is the union betwixt the one and the other in an unregenerate man , that as a loving couple they seeke the preservation of each others estate , and like hypocrates twins , they laugh together , they weepe together , and are alike affected : a bloody heart , and a bloody hand , a false heart and a false tongue , a lascivious mind , an adulterous eye ; yea and which is more , so strangely sometimes is the soule overcome with the love of the body , that whereas by nature , reason should command ( and rule the flesh ▪ as the weaker vessell ) the belly and backe so subtly insinuate and creep into favour with the understanding , that as the foolish wife with her beauty and composed devices , over-ruleth her husband , though a man of understanding ; so these importunat cravers never give over their suite unto reason , they make it a drudge to sensuality , and an attorney to sollicit the cause of meere grosse and carnall pleasure . in consideration whereof ( i meane because of this mutuall intercourse of the soule and the body in accomplishing of sin , ) many learned divines have made this a question , whether the soule bee first infected with the contagion of the body or no ? but of that i will not stand , it being besides our present purpose , onely thus much i note , that therefore the holy ghost nameth the flesh to intimate the mutuall confederacy betwixt the soul & body of man , how that by reason of sin he is now wilfully made a slave and vassall to fleshly desires . and therefore likewise it may bee supposed that the holy ghost nameth the flesh onely , as a man that blameth the provoking wife for the lewd action done by her husband . for albeit , sinne lyeth principally , in the soule as poyson in the teeth , yet it sheddeth and disperseth it selfe at his pleasure actually into the members of the body , of whom it is aptly accomplished as occasion is offered . and as the whole toad is called a venomous creature because of some one part preserving poyson , ( the rest being capable of the same virulent infection : ) so the whole man is said to bee sinfull ; not as if the body of it selfe , as it consisteth of bones & sinnewes and living arteries can properly bee said to be sinfull otherwise then as the house is said to be wicked because of the wicked dwellers . albeit i graunt as the serpent was a fit instrument for the devil because of his subtilty , so the body and all the parts thereof being corrupted , are become unto the wicked soule , as the convenient tooles for the artificer , or as a picklocke , or fitted weapon in the hand of a theefe , & therefore paul calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weapons of unrighteousnesse ; or as a shrewish servant to an upright master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; servants to uncleannesse . for the soule sealing up every evill action with voluntary consent , may be said to bee the theefe and the body the receiver , both alike culpable before god , seeing each in his nature & place hath stricken a stroke in the committing of sin . that our whole man is naturally corrupt appeares by the verdict of god himselfe , who saith , that he is but flesh , a very heape , and lumpe , and bundle of iniquity . the imagination of mans heart is evill from his youth , and so accordingly his whole disposition and estate even from his subsisting to th●s present . i know that in me ( that is in my flesh , or nature ) dwelleth no good , saith the apostle . there is not so much as a thought of time betwixt a mans naturall being , and his sinfull being . so soone as ever wee are borne , wee are borne sinners , being guilty of adams transgression before god , which is therefore called originall sinne in regard of the auncientnesse of it , continuing eversince adams fall , accompanying the nature of man from his very first being , and having the source and fountaine of all sinfull practises in it . our first parents being once corrupt , how could any cleane thing bee brought out of their filthinesse ? of flesh nothing could bee borne but flesh ; adam begat children in his own likenesse ; if the roote had beene holy so had the branches beene , but the tree being once corrupt the fruit could not chuse but be according . how should this startle and affright the secure worldlings of our time ? sawest thou ever a leprous person whose body is bespred with sores and scabs : such and a thousand times worse art thou in the sight of god. knewest thou at any time a man in debt for some hundreds of pounds more than he is worth , for whom the bayliffes and serjeants lye in waite at every corner : see the shadow of thy own estate in him . a world of actions hath the lord against thee , and his justice is ready to attache thee , and seise upon thee every houre . could we seriously thinke on this , it would make us unsatisfied in abasing our selves , and cause us never to rest , till we have made our peace with god. thou beholdest abroad a vaine person , fairely set out to the eye , tricked and trimmed in the best fashion , and it may be thou knowest of some secret foule disease he hath , or of some great debt he is in : dost thou not in thy thoughts now scorne such a one of folly ; dost thou not say to thy selfe , no marvell ( sure ) he should be so proud , that hath such a deale of filthinesse underneath his gaynesse , that lies in every bodies debt , and owes more than hee is able to discharge . turne this home to thine own soule and wonder as much at thy selfe that can bee so carelesse , so fearelesse , so presumptuous , when thy soule hath such neede of washing , and there are against thee such bills of iniquity , and for ought thou knowest not yet blotted out before the lord. canst thou thinke well of thy selfe that hast by nature such a filthy soule ? oh bewail that spirituall thraldome wherein thou art plunged , commune w th thine own heart and say , into what misery & bōdage have i brought my selfe ? thou lord madest me holy , pure , and upright ; but by sin i sold my selfe unto the service of sathan , from which to this day , i cannot get deliverance . my mind is blind , vaine , foolish , my will perverse and rebellious , all my affections out of order , there is nothing whole or sound within me . night and day i am pestered with sinfull motions . the desires of my deceitfull heart bee so strong and prevailing , that i am carried headlong to that which is evil . the cursed earth is not so apt to bee overgrowne with weedes , bryers and thornes , as this soule of mine with lusts , passions , distempers , worldly cares and sinfull thoughts , the law of the flesh rebelleth against the law of my minde , and diffuseth its venome into every action i performe , and carrieth me violently to the committing of sin against knowledge and conscience . the gally-slaves condition is very hard and miserable , but mine is farre worse ! no drudgery so base as the service of sinne . no tyrant so cruell a● sinne , which allows no respite , or time of refreshing . o miserable man that i am who shall deliuer me from this body of death ? i have deepely defiled my selfe by transgression , but have no power to cleanse my heart o lord. i have defaced thine image , but cannot repuire it . i have yeelded the powers of my soule to the obedience of sinne , and now i would cast off that subjection , and breake those snares , i am altogether unsufficient for it . when i would do well , evill is present , and i know no meanes to perfect my desire . i want no strength to perfect that which is evill , and i am ready and apt upon all occasions to goe astray , but i am not able to doe any good , such is my feeblenesse . i am invironed and beset with sinne on every side . oh when shall i bee set at liberty , that i may runne the wayes of gods commandements ? hitherto of the phrase of speech used by the holy ghost , namely , the flesh for the whole man body and soule , the particular corruption of either : which that wee may shun as farre as wee may wee must learne to know thē in their speciall heads , that so with some certainty we may kenne our owne stepps and discerne our owne hearts whether we walke according to the flesh , yea or not . concerning the corruption of the soule and first as touching the fleshly understanding . as the fierce dragon bringeth not forth the innocent dove , or the roaring lyon , the harmelesse sheepe ; no more did adam in the state of his impurity beget children sutable with his condition in the state of innocency , but having defiled the holinesse of his nature by eating the forbidden fruit ( as a little levin levineth the whole lumpe so ) he imparted the same nature to his son , as most evidently appeared in cain , and from him to all the rest of his posterity , even unto our selves , being all of us begotten in sin and conceived in iniquity . so that whereas before the minde was endued with a perfect actuall knowledge of god , ( so far as the humane nature may be supposed capable ) yea and which is more , was enriched with power and ability of knowing more than as yet he had actually attained : now as the cleere sunshine overwhelmed with a cloud ; so is the minde of man overcast with palpable darknesse , being destitute not onely of all reall knowledg excepting that naturall knowledge he hath of god taught him by the creatures ( which is rather a light and wavering opinion , thē a grounded and setled perswasion ) but also of all ability , of attaining the true knowledge of god by any faculty , vertue , industry , or meanes whatsoever inherent in himselfe . that the mind is thus fast bolted up in the dungeō of ignorāce appeareth plainly by the apostle , which affirmeth , that the naturall man perceiveth not the things of god : and that the wisdome of the flesh is enmity against god. nay , reason & experiēce manifests this truth , for as the birds behold not the things which betyde in the depths nor the fishes acquainted with the dwelling in the ayre : no more doth a poore naturall man go beyond the cōpass of his sense , or know further with any certainty then experience ( the mistris of fooles ) directeth him . and therefore howsoever by reasonable discourse hee may gather as paul speakes , the invisible things of god , as his eternall power and godhead , from the consideration of the creatures , yet little or nought doth hee truely know either concerning god or his worship , as appeareth by all ages , and nations who have acknowledged as much , and yet every one have chosen a god of their owne making , and worshipped him also in their owne manner . moreover , that man by nature hath disabled himself & is become impotēt , indocible , and not capable of instruction , appeareth by the apostle who affirmeth that we are not ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sufficient of our selves , to thinke any thing as of our selves , but our sufficiency is of god , and therefore our saviour christ opened the understanding of his disciples that they might understand the scripture . from hence it commeth that the pictures in the church are as much affected ▪ and taught by the word , as the common sort of hearers , which areas a goodly company of images in a carvers shop , having eyes and ▪ see not , eares and heare not , beholding the preacher with outward reverence & attention , and yet not able with all their wit and endeavour to perceive any thing that is spoken , if it contradict sense , or to conceive it , if it seeme impossible in nature . it is observed in the church of england , that many thousands have lived twenty yeares together under a preaching minister , yea and that minister sometimes very painefull and diligent in the discharge of his calling ; yet scarce a man among them all able to give an account of his faith in any one article , otherwise then hee hath learned it by roate out of his english credo in deum ; or to give any testimony of his profiting more by the word , then in the time of that popish and blasphemous idolatry . the reason whereof is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , inability of nature before spoken of , through which he is as unable to conceive of the incarnation of the sonne of god , the miraculous conception of christ , the spirituall regeneration of the faithful , the resurrection of the body , eternall glory , and the like ; as an horse to flye in the ayre , or a dead man to rise out of the grave by his owne power . if your apprentice in tenne yeeres being actively taught , bee not able to attaine the mystery and science of his trade , you count him an asse or blockhead ; why then may wee not terme the master an uncapable sot in the mysteries of god , which hath spent twenty or thirty yeeres in the knowledge thereof , sabbath upon sabbath , sermon after sermon , and yet like the mill wheele turning all the yeere , is yet in the same place where it was in the beginning . it may be you will ask mee , what is this to the purpose , or at all concerning my text ? it is very materiall if you marke it : for you must know , that to bee fleshly minded , is not only to be a whoremaster , or an adulterer , as the world imagineth ; oh say they , hee is a man given to the flesh , he is a bad liver , as if there were no fleshly corruption but that ; yes beloved , if thou be ignorant of god and his worship , walking after thine owne inventions , dead-hearted , secure , and carelesse , vaine in thy imaginations , contēt with thy naturall estate , &c. thou art as fleshly as the wretchedst whoremaster , and as carnall as the most wicked liver , in gods account : remember that flesh is here opposed against spirit ; whatsoever is not spirit is flesh , and therefore ignorance is flesh , unlesse thou wilt blasphemously affirme that it hath his originall from the spirit . now as he that is desirous to seat in his minde the true frame of the body , must view it in an anatomy consisting of bones and sinewes : so he that would learne the true discription of the body of sinne , must see it in his original , both in the minde , will , and affections , after this he shall easily perceive how by veines ▪ it disperseth it selfe like a net over the whole soule , and distills into act both inward and outward , to the finall destruction of the whole man. thus much of the understanding . 2. concerning the conscience . in the next place wee are to consider of the conscience , which is a part of the understanding in all reasonable creatures , determining in all particular actions either with or against a man. this in the state of innocency did onely excuse , to accuse is a defect in the consciēce following the first creation . now the fleshy infection of the conscience is the impurity thereof . either it is dead , or living and stirring ▪ the dead conscience hath two degrees , either of slumber , which doth not accuse a man for his sinne unlesse it be capitall , and not for that alwayes , unlesse in some grievous calamity . s●ared , which accuseth not for any sin , and this is compared in scripture to that part of the body which is without sense , life , or motion , scared with an hot iron , this comes not to a man by nature , but by encrease of the corruption of his nature . these two are caused 1. chiefly through defect of reason in all crazed braines . 2. through the strength of affections overcasting the minde and swallowing up judgement . 3. ignorance of gods will and error in judgement . the stirring conscience , which doth sensibly either accuse or excuse hath these differences . 1. to accuse men for doing evil . 2. to excuse for doing well in some particular actions ; this being in a man without christ , as also sinne , for all the vertues of carnall men are splendida peccata , glistring or shining sinnes . 3. concerning memory . as a loving father setting his sonne to schoole , giveth him a chest to locke up his bookes and whatsoever hee hath , of price and value , that hee may there preserve them till neede requires : so the lord in the state of innocencie , revealing himselfe and his will unto man , gave him a good memory & strong treasury , wherein he might lay up whatsoever his minde truely conceived , and fetch it again to bee meditated and thought upon as occasion was offered . but this also being tainted with the flesh in spirituall matters , will hold nothing ; but being already furnished with divers impressions of worldly matters , is no way able to embrace the principles of gods truth , or to retaine that which may be his onely comfort longer then a dynt struck in the water ; from whence it commeth that a carnall man entertaineth the word at one eare and letteth it out at another , his whole religion consisting in hearing , not binding himselfe firmely and effectually to remember any thing , unlesse it be a matter which he thinketh either cleareth him in his sinne , as , god is mercifull , and , at what time soever a sinner repenteth : or else that toucheth his neighbour in the next seat , but as for the knowledge of god and his nature , a saving faith in christ , or the like , teach him every weeke , nay every day for the space of twenty yeers together , he will not remember so much as a beast may bee taught in some active sleights in an houre . i know what i say , a dogge or horse may sooner be taught to remember a toy whereof his nature is capable in one houre , then a meere naturall man the true substance of religion all the dayes of his life . 4. concerning the will. the former faculties of the soule are called speculative ; there is another kinde called practicall , which are , the will and affections , and these are exercised in action , as the other in contemplation . the will is the absolute monarch in a man , and the vnderstanding is his counsellor . now whereas before the will was counselled and guided by true reason and understanding and so was both able and willing to bee conformable unto god ▪ now it is both impotent ( as was said of the understanding ) not able in any sort to desire or will heavenly things , as also rebelleth against that which is good , and willeth that which is evill . and no marvaile , for if the understanding , which should be the guide thereof bee grosse and carnall , the wil cannot bee spirituall . it must needes bee a miserable state where the prince wanteth wisdome , and the people due moderation . 5. concerning the affections . the affections likewise which are divers dispositions of mans soule stirred up by diversity of objects , are more stained with fleshly corruption then any other part of the creature besides , which in regard of their violence , make a carnall person to be caryed like a mad man upon a wilde horse , so as he can neither stay himselfe , nor bee staid by others . which fleshly corruption consisteth in this , that they are moved unto contrary objects ; for those which should bee stirred up by the evilnesse of an object to abhorre it , doe in that respect , embrace it and move towards it ; and those which should bee moved by the goodnesse of an object to embrace it , doe in that respect abhor and shunne it . for which cause they may fitly bee compared to a bedlam , who rageth and raileth against his keeper , or unto a sicke body , which loathing that which would worke the cure , hankereth still after that which engendreth corruption and increaseth his disease . for example , whereas man should love god , and embrace each thing as incites therunto ; contrariwise he hateth god and his ministers , yea and embrāceth from his heart each thing which may most soundly and effectually kill and slay that affection in him , soft apparell , sweet meats , faire building , outward pompe , rich coffers , merry company , sleepe , ease , ( what if i say whores and harlots ) these be his loves , these be his mistresses , these be his paramours , and all these in a carnall man are like entising minions , labouring to divorce his affection from his maker . you cannot love god and mammon , god is a jealous husband , he will not communicate the pleasure that hee taketh in an honest heart , maryed to himselfe , unto any stranger . againe , whereas at the first , man joyed in the fruition of the presence and favour of god , in serving and meditating of him and his workes ; now he taketh no pleasure therein at all , but if by the law , or for shame hee bee drawne to some spirituall exercise , nothing is more tedious unto him , his body is imprisoned in a seat , his minde walketh about all the while , either hee climbeth up unto one of the scaffolds , viewing his friends , defying his foes , or else is in his shop counting his ware , plotting some bargaine , or the like . moreover , whereas we should bee sorrowfull for our sinne , we are sorrowfull that wee cannot sinne , poverty , sickenesse , danger , prison , displeasure , strike us downe dead : but the poverty of the soule stript naked of gods graces , the sicknesse of the minde , able neither to see nor know the almighty , grieveth us not at all . whereas in the time of innocēcy man relyed himself upon god for an happy estate , and gave credit to his promises ; now though he protest and binde it with a solemne oath , no man beleeveth him ; though hee hath sent his beloved sonne from his owne bosome to ransome us out of our spirituall captivity , and left it for ever in perpetuall record , witnessed by men and angells , yet who regardeth it in his heart ? or blesseth god in his soule for the same ? iesus christ of nazareth the carpenters sonne , was too base a fellow to gratifie the stately personages of our times : no , the gods of england shall deliver us , wit , learning , beauty , strength , friends , riches , nobility , sinne , sathan , this present world , any thing save jesus christ. so that hereby it is manifest that man is so farre from having affiance in god , that he is at defiance with him , refusing and renouncing his patronage and protection . by this therfore which in cursory wise hath been uttered , you may easily perceive how fearefully this fleshly poyson hath dispersed it selfe , over our whole man , and made every faculty of soule and body swell with pride , and ambition against god ; yea and like a mad dogge , to byte and snatch at every hand , even them of his owne nature . as a light chariott drawn with wilde horses , and driven with a blinde man ( willing to give the raines whither soever the horses will runne ) must needs be in great danger of shattering all to pieces ; so the understanding being deprived of light , which should give notice to our blinde will , and wilde affection , must needs in the end overthrow both soule and body , with the finall calamity of the whole man ; unlesse the lord give a better guide , and take the whip out of the hand of our corrupt will , and govern the affections & faculties of our soules , with the restraint of his saving spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , originall sinne is an hereditary disease , which in time breakes out in whole mankinde , it is the match that dischargeth the pealing pieces of all our infamous actions ; it is the husband which begetteth on us his wife ( the faculties of our soules and bodies ) many bratts , many actuall transgressions , as paul notably allegorizeth ; which that i may more fully lay open and worke your hearts to a holy indignatiō against and detestation of , consider ( but in a few particulars ) the many and great evils which accompany the same . 1. it is an universall corruption , wholly stripping thee of all that righteousnesse and holinesse , wherein at first thou wert created , like a disease overspreading the whole man , filling thee with a generall pravity to all that is good , and a constant propensity to all that is evill . 2. it cleaves as fast to thy nature , even as blacknesse to the skinne of an ethiopian , which cannot possibly bee washed out ; thou mayest loppe the branches , but the roote will never die , till thou expirest with it . as long as corne is in the field , it will have chaffe about it ; so , as long as thou continuest in this miserable world , the remnants of olde adam will stil abide in thee : a man may as easily shake off the skinne from his backe , as ridde himselfe of this evill inhabitant , wee beare our snare with us , and carry our enemie about us where ever we goe . 3. consider the great contagion and pestilentiall humour that followes this sinne , it derives venome upon every action that comes from us . sinne in the soule , is as poyson in the fountaine , that sheds infection into every performance wee take in hand . whensoever thou art going about any good , this evill will be present with thee . this is that which in thy prayers deads thy zeale , humiliation and importunity with god , causing thee to rest in the worke done , never enquiring after the truth of thine owne heart , or gods blessing thereupon . this is that which fills thy minde with impertinent thoughts , and wrong ends in religious duties . this is that which in thy calling makes thee so unmindefull of god and his service , so froward , vain , and unprofitable in thy christian course , ayming at nothing but thine own advantage . 4. consider the temptations that arise from this sinne , the daily and hourly solicitations wherwith it sets upon the soule , to withdraw it from good things , and incline it to evill . a man is tempted of his owne lusts ▪ ( saith s. iames ) when he is drawne away and entised . if a man shoote an arrow against a rocke , it may be broken but can never enter ; no more can satans temptations prevaile against the soule , without something within to give them admittance ; when he tempted christ hee could not hurt him , because hee found nothing in him to receive his darts ; but in us the flesh holds treacherous complyance with sathan , and this wicked world , and is ready to let them in at every assault . seede will never grow in any creature , without a womb to foster it ; temptations may vexe , but they cannot defile us , without our owne sinfull entertainement . it may grieve a chast woman to be solicited by base ruffians , but it cannot corrupt her whiles shee retaines her chastity . if wee can keepe in our hearts from imbracing sathans offers , and shew our distast of them , the sin is his then , & not ours : but here is the misery , sathan knowes how our inclination stands , hee searcheth out our dispositions , and thereunto frameth his temptations ; therefore wee have great neede of spirituall wisdome , to observe where wee lie most obnoxious , where sathan doth most plant his forces , and ever to apply our strongest watch , our most importunate prayers to those gappes . 5. consider the warre , and rebellion of this sinne , the flesh lusteth against the spirit , and fleshly lusts warre against the soule , saith the apostle ; whilest wee are in this militant condition we shall have hourely experience of this traytor in our bosomes . and this warre is not at a distance , but an intimate and close contrariety in the same part , the same soule that cōmands obedience doth it selfe resist it ; in the same will there is a delight in the law of god , and yet a counter-motion to the law of sinne ; in the same heart singlenesse and sensiblenesse of sinne , and yet much secret fraud and hardnesse in the apprehension of wrath . in the same affections love of god and love of the world , feare of god , and feare of men , trust in god , and doubting of his favour . lord i beleeve helpe thou mine unbeleefe , was the cry of the poore man in the gospell , and such must be the complaint of the best of us . lord i remember thee , helpe my forgetfulnesse ; lord i presse towards thee , helpe my weaknesse . lord i rejoyce in thee , helpe my heavinesse . lord i desire to have more communion with thee , help my strangnesse . i am dull and dead hearted , doe thou quicken me . i desire to please thee , helpe my failings ; we must not only wrestle with god , by strong and importunate prayers , but with the lusts and frowardnesse of our owne hearts . 6. consider the strength and power of this sinne , to bring about what ever it hath projected for the advancement of sathans kingdome , it raignes like a king , and hath the strength of a law in our members , and a law without strength is no law , for lawes are made to binde and keepe men in order ; therefore the wicked are called servants to sinne , and the best of us all are captives , that is , unwilling servants . so much flesh as remaines in any man , so much disability he hath to withstand sinne . the choisest vessell of mercy and most peculiar saint of god , is no way able to keepe his standing as of himselfe , for this is certain , that to be preserved from the strength of our owne lusts , wee have not onely use of the good graces which god hath given us already , but of a continuall support and underpropping . grace in the best ( here ) is but like the putting of hot water into cold , which may bee warmed for a time , but yet presently returnes to its former temper , cold is predominant , however the preserving of fire under it keepes it hot for the present . it is not the grace which any of us receive can overcome sinne in us , if god should there stop , and leave us to our selves , without a fresh supply ; that which preserves us is his promise of never failing us of healing our back slidings , and following us with his mercy all our dayes . for grace doth not onely prevent a wicked man to make him righteous , but followes him , lest hee become wicked againe . 7. consider the indefatigablenesse of this sinne , how unwearied it is in every mischiefe it sets about . if we resist the devill , hee will flye from us , but this fleshly heart of ours will never sound a retreat , it is like a wounded wolfe that runnes up and downe to doe mischiefe ; a man that hath in some measure overcome his lusts , will bee farre more sensible of their stirrings and struglings , then another in whom they rule without disturbance . sin is kindled by that which quencheth all other fires , and surely grace which extinguisheth other temptations doth occasionally enrage the flesh , though in regard of exercise and actuall power it dye daily . the reason is , because a thing in its proper motion is never tyred ; who ever knew the sea give over raging , or the streame grow weary of running ? now corrupt motions are as naturall to a man as the course of a river . though there may be difficulty in fulfilling lusts , there can never be any in the rising and sprouting of lusts . it is no paines to conceive seede , though it bee to bring forth a birth ; the longer any man lives in sinne , the sweeter it is to him . the eye is not satisfied with seeing , nor the eare with hearing ; no more is a sinner with his deeds of darknesse , if he should live for ever , hee would sinne for ever . evill comes out of the heart , as sparkles out of the fire , which never cease while the fire continues . lust is like a furious rider , never weary of the way , hee may have enough to load him , but can never have enough to weary him ; he may quickly have enough to sinke him , but can never have enough to satisfie him . lust it selfe growes never olde nor weary , when adultery in the heart hath worne out the body , so as it strength withereth , yet even then it will finde a vent in a wanton eye , unchast speeches and thoughts full of uncleanenesse . though a man may weary himselfe in the acting sinne , yet lust is never satisfied in conceiving sinne . lastly , consider the propagation of this sinne , which may well therefore be called an olde man , because it dyes not , but passeth from one generation to another . a mans actuall sinnes are personal , they both beginne and end in himselfe . but originall sinne is naturall , and therefore together with our nature it passeth over to our posterity . it is an entaile that can never be cut off , it hath held from adam , and so will continue to the worlds end . every parent is the channell of death to his posterity . adam diffused damnation to all mankinde . neither is it any wonder that from a cursed root , should proceed branches fit for nothing but the fire . what a watch then should we keepe over our evill hearts , what paines should we take by prayer and unweariednesse of spirit to suppresse this enemie ? if there were any time wherein the flesh did sit still and sleepe , wherein the water did not runne and seeke for vent , wee might then lessen our care , but since it is ever stirring in us , wee should bee ever stirring against it , using all meanes to diminish and abate the same . since the heart is unwearied in evill , wee should not faint nor bee weary of well-doing . since the heart is so abundant in evill , we should abound likewise in every good worke . retaine in thy freshest memory such quickening thoughts as these : if i commit this sinne , it will cost me unvaluably more heart-breake and spirituall smart , before i can purchase assurance of pardon and peace of conscience , then the sensuall pleasure is worth . if i never repent it will be the ruine of my soule for ever . when thou goest to buy a commodity , if the price be great , thou forbearest , and wilt thou venture up on sinne , knowing what it will cost thee ? if iudas had knowne as much before he betrayed his master , as now he feeles , hee would never have committed that villany . alas , thy soule is incomparably more worth then the whole world , and wilt thou for a little paltry pleasure of some base and rotten lust , which passeth away in the act , hazard the losse of so precious a jewell ? doe not consider the smalnesse of thy sinnes , but the greatnesse of thy god , who is displeased with them . mortification is tedious , but heaven is sweete , men are content to goe all day after their hawkes and hounds , enduring hunger and thirst , for a little pleasure not worth the enjoying , why then should wee refuse any labour for the obtaining so rich a reward ? in lust a man wearieth himselfe and hath no hope but here our labour is not in vaine in the lord , wee shall reape if we faint not . a little glory in heaven , nay a little comfort in earth , will plentifully recompense all our travaile and paines in this kinde . looke not alwayes on satans temptations , the worlds solicitations , and thine owne sinfull inclinations , these as clogs will presse thee down and much dishearten thee in thy christian course , but looke unto iesus the author and finisher of thy faith , who will carry through al difficulties , and overcome sinne in thee by his grace ; call therefore to him , hee is within the voice of thy prayers , and will come to strengthen thee . how jealous ought christians to bee over themselves , having so dangerous an enemy nigh unto them ; iob would not trust his eye without a covenant , nor david his mouth without a bridle , so strangely & unexpectedly will nature breake out . vēture not on any tēptation presumptuously ; be not cōfident of any grace received so as to slacken your zeale . ioseph flung out and would not trust himselfe in the company of his mistresse , company might easily have kindled concupiscence , and a little of sathans blowing might have caried the fire from one stick to another . david would have no wicked thing to abide in his sight , hee knew how full of ill humours his heart was , how apt to catch every infection that came neere it , and therefore tooke speciall care to decline the very objects and examples of sin . when men thinke there is least danger , then the danger is greatest ; sinne and sathan are ever watching their opportunities , which is , when wee watch not . security will rust us , undoe us , and eate out all that good is in our soules , if any thing will awaken the dead and drowsie heart of man , it is some vexing sin or other . me thinkes the consideration of this thorne in our flesh , ( which we daily carry about us ) should much humble and abase our spirits ; alas , how long have we lived in an empty fruitlesse manner , barren of grace and goodnesse , spending our precious dayes in folly and vanity , dedicating the flower of our age to sinne and sathan ? how oft have we despised mercy , and cast the precepts of the almighty behinde our backes ? what little growth in holinesse have wee ? what little improvement in the wayes of god ? how much wearinesse and revolting of heart ? how evill and unprofitable in regard of the meanes we have enjoyed , and what we might have beene ? how many notorious visible sinnes hast thou committed , to the scandall of the gospel and the wounding of thine owne soule ? how should the consciousnesse of this humble thee in secret before god ? brethren , think of this , the more vile any man is in his owne eyes , the more precious he is in gods. and the best way to bring a man to a base esteeme of himselfe , is to reflect his thoughts seriously upon his owne estate , to view himselfe in his naturall condition ; there is no good , so truly good but his heart abhors it ; no evill so extreamely wicked , but there is an inclinablenesse in him to embrace it ; no servant so ready to doe his masters will , as hee is to doe the workes of the devill , no rebell so desperately adverse to his lawfull soveraigne , as hee is to god. oh that men were truely sensible of their carnall condition . the want of this , is the cause of all that security and deadnesse of spirit , which seares up the heart of many thousands of people . this makes so little care of being saved . hence it is that the gospell preached is so smally reckoned of , the name of christ is no more precious , the word of grace no more honoured , the promise of salvation no more laid hold on , and hearkened after , the threatnings of hell no more stood in feare of then they bee ; it is indeed one and not the smallest part of our native wretchednesse , that our eyes are so holden with selfe-love that wee cannot perceive our misery , nay , wee are pleased with it , and think it a peece of our happinesse to continue in it . wee have not onely no disposition to goe from it , but which is worse , a strong desire to remaine still therein . where is the man that truely discernes he is lost and undone , that sensibly groanes under the weight and burthen of sinne , that cryes out with the leaper , i am uncleane , i am uncleane , i have not in me by nature so much as a graine of goodnesse , i am a very lumpe of corruption , i am an enemy to god , and to my owne soule : i cannot so much as frame a thought tending to the furtherance of my best good , every thing i meddle with , is defiled by me , the very earth is weary to beare me , and according to the kinde thereof , both it , and all the creatures complaine to god against me , i am a burthen to the times and places wherein i live , every man i converse with is the worse for mee , &c. lastly , to prevent surprisalls by this cruell enemy , study his policies before hand ; for howsoever the strength of the flesh be very great , yet the policy thereof doth farre exceed it : for being not a professed enemy , but a secret traitor , it is more exercised in cunning undermining of our safety , with subtle slights , and politique stratagems , then in assaulting us after an open and hostile manner . sathan cannot deceive us unlesse our owne flesh assisting him , doe first deceive us . the danger whereof is so much the greater , because it is so deep and disguised , that it can hardly be discovered and found out : it displayes not its colours in open field , but lyes hid in secret ambushments , mingling it selfe with our owne forces , and making a shew of simplicity , and sincerity , when there is nothing but craft and , deceit in it , perswading us that we are nothing so evill and corrupt as indeed wee are , and that those good things which wee seeme to have are of farre more excellency then in truth they bee , that our little mite is a great treasury , that we are in an happy and blessed condition , whereas wee were never neerer unto death and destruction ; that surely god loves us because we prosper in the world , and live civilly and quietly amongst our neighbours , wronging no man , that so much zeale and strictnesse is more then neede , that the best have their failings , that great sinnes are very small ones , and little sinnes are none at all , &c. infinite are the windings and labyrinths of the heart of man , the counsells and projects of this flesh of ours to establish the kingdome of sinne in it selfe : what man is there who will not outwardly seeme to spit at sathan , and defie his workes of darknesse , and yet what man is there in whose bosome secretly satā doth not plot & devise wicked enterprises . the more time a man spends to make himself acquainted with himselfe , and begs of god to reveale the hidden corruption of his evill nature to him , the more abhorrency and condemnation will hee have of himselfe , and the more adoration and wonderment , at the infinite mercy of god , that hee is not consumed ; when once a man hath his evil wayes discovered to him by gods spirit , he will be abased and confounded in his owne sight . it is nothing but ignorance that keepes men in pride . if to bee wise to doe evill , and foolish to doe good , if to plead for sinne and sathan , if to receive good parts and abilities from god , and to fight against him with the same , bee matters to be boasted of , then there is a great crop of pride in every mans nature , else wee must all conclude that hee which gloryeth in any thing meerely in himselfe , hath chosen nothing to glory in but his owne shame . alas , the best of our wisedome is but sensuall and devillish , fleshly deceit as the scripture speakes , a man may bee very wise , and yet imploy the same upon nothing but mischiefe . you have heard the lineaments of originall corruption , which in the wisdome of the holy ghost is called flesh . now as a body infected with the plague , doth not presently complaine , or shew the disease till afterward : so this venome in children lyeth lurking , and worketh not till the faculties of the soule are prettily well hatched up , and then like a charmed cup it fumeth up into the braine , and fills it with idle thoughts ; it enchanteth the conscience , invenometh the affections , and maketh the heart like a tipling house , full fraught with ruffian-like passions such strange and totall disorder , such contention betwixt the heart and the conscience , such raging in the affections , such desperate unrulinesse in the will , such error and staggering in the understanding ; that a man may well be compared to a rude family consisting of treacherous servants , al false and idle , of equall authority , being subject to none , but lords of themselves . vnderstanding directed by the law of nature , attempteth to advise , the will saith shee will not yeelde , but doe as shee lists ; affections prevaile with will , and overcast judgement . conscience cryeth out upon them all , and threatneth the law : faire spoken pleasure entreateth it to be quiet , and that all villany may bee cōmitted without check . lust by degrees entreateth the will to put out the candle and light of knowledge ; then when ignorance , as dark as hell , hath invaded and overshadowed the whole man , the minions of venus court may walke dismasked without kenning ; adultery , fornication , uncleanenesse , wantonnesse , idolatry , witchcraft , hatred , debate , envy , murther , drunkennesse , gluttony , &c. and the whole crew of fleshly workes may creepe out of the heart , like the serpent and her brood in the night , or as the graecians out of the trojan horse , and goe hand in hand securely and without reproofe , seeing conscience being drowsie , through the strong wine of voluptuousnesse is laid asleepe , and therefore will not awaken unlesse the sins be too great and pricke him sore ; or els dead & feared , being deprived of understanding , as the body of vitall spirits , which should quicken and direct her in both her actions of testimony and judgement . the whole man is full of disorder ; trust not therefore any of thy members alone without making a covenant with it . if thou hast occasion to use thine eye , take heed unto it , it is full of the seeds of adultery , pride , envy , covetousnesse , there are lusts of the eye . if to use thy tongue , set a doore before thy lips , there is an hell within thee that can set it all on fire , and fill it with rotten and stinking communication . if to use thy hands or feete , watch carefully , for there are seeds of more sins , theft , bribery , murther , uncleannesse in them , then there are joynts and sinewes in those members . originall sinne is an universall corruption , it makes us all over flesh , the minde a fleshly minde , the will a fleshly will , the affections and lusts all fleshly , so that it is more difficult to roote out this one sinne , then to overcome many actuall transgressions . that man or woman therefore of what estate or degree soever they be , noble , or ignoble , bond or free , which are not transformed by the renewing of their minds , but have their hearts full fraught with unbeliefe , and ignorance ; whose consciences are benummed , or dead , not able to accuse , or ( if to accuse ) yet not able to excuse through the righteousnesse of christ : they whose wills are perverse and immeasurably unruly , not subject and conformable to the will of god ; whose affections are like to the camelion , ready to turne themselves upon every object , into any estate , except that which is holy : lastly , those whose bodies are the hardy executioners of every wicked practise , given out in charge by these corrupt guides ( the faculties of the soule ) they most assuredly without all contradiction , walke and live as yet after the flesh . if therefore thou art desirous to know in particular , whosoever thou art in this present assembly , whether thou be carnall or no , enquire of the word of god , what thou art by nature in all the parts of soule and body , how unapt and uncapable of all holinesse , how prone and disposed unto all manner of wickednesse . secondly , examine thy thoughts , how thou hast conceived of god and his incomprehensible nature , how acute and sharpe sighted in his wayes . hearken to thy conscience , ( if thou hast any ) and heare it speake , or if thou hast none at all , so set it downe in thy examination . summon thy will and affections also , to be tryed by the same word ; if thou perceivest no difference in these from the common estate of most men , no alteration from former times , it is suspitious thou art carnall . but if thou finde by the guide of the word ( by the word i say , for thou being blind canst not see where thou art ) that yet thou remainest ignorant , and still walking in thy erroneous and presumptuous course , both towards god and men , if thou finde in thy minde these or the like thoughts : that there is no god. no providence , or presence of god. if thou thinkest thy selfe safe from all perill , and art rocked asleepe by the tempest of other mens judgements . if thou thinkest thy selfe a very wise man and farre exceeding others . if in deede , notwithstanding thy outward holinesse , thou thinkest the gospell and the sufferings of christ to be meer foolishnesse . if thou thinkest perversly and basely of them that worship god truely . if thou thinkest death wil not come yet , nor yet , and so livest as if thou hadst made a covenant with the grave . if thou thinkest god is as man , that he will pardon thee howsoever thou livest , and that the punishment of hell may easily be shunned . if thou thinkest the day of judgement to bee far off . and upon these corrupt imaginations , not onely findest checke ( for that may be performed in some men by the light of nature , enforcing the conscience to accuse thee , yet thou never the neerer ) but also no positive thoughts utterly opposit , but rather growest resolute therein , cōmitting all to thy will and affections to conclude of thy spirituall estate . if thy minde be full of vanity , wasting it selfe in childish and unprofitable notions , slippery & unstable in all good matters , full of ignorance and darknesse , so as thou seekest not after god in the way where he will be found , full of curiosity , foolish and impertinent questions , full of pride and contradiction against the word of truth , having fleshly reasonings against the spirit of god , full of carnall wisdome , humane inventions , methods of its own to serve god , and come to happinesse by , thou mayest then assure thy selfe , thy minde is meere flesh , thou being dead in thy understanding through the vanity , impotency andignorance thereof . conscience . if thy conscience ( which god hath placed as a sentinell or watchman in thee to observe thy dealings ) be full of impurity , and disobedience , full of dead , rotten and unsavory workes , full of false and absurd excusations . if it be either so be nummed , and insensible , that it will not accuse ( unlesse it bee for murther , adultery , the every or such like grosse offences ) or dead as a limbe taken with a gangrene , that it cannot accuse at all ; or if it have life , yet if it apply it selfe corruptly , as to acquit thee for doing evill , or to condemne thee and hang thee up for doing good , fearing thee where no feare is , then hath the flesh prevailed over thy conscience , and thou art wholly carnall . memory . further , if thy memory be so decayed , that if one would give thee a thousand pounds , thou art not able to imprint the doctrine of salvation were it never so oftē taught thee , and yet able upon a speedy rehearsall to repeat a tale of an houre long , with every circumstance concerning any thing done in such a kings daies or reported to be done , as the tale of robin whood , guy of warwick , and i know not what paltery stuffe , thou maist assure thy selfe , that flesh also is the guide of thy memory , and that it is voide of all holinesse . for as clay will not cleave to iron or brasse ; so the fleshly memory will retaine no spirituall memorandum , but that which is fleshly , agreeing with his nature , and therefore the story of gods will offered to the memory is like to quick-silver powred upon a plaine table which never resteth running and dispersing it selfe till it bee harboured in a concavity fit to retain its substance : so the principles of christian science will not stay in a carnall memory no more then an honest man in a brothell inne or ale-house ; and therefore no marvell that they light at the foregate , and take horse at the postern , come in at one eare and out at another . will. moreover , if thy will be full of loathing , and aversation , so as it cannot endure to heare or see any thing that is good , but pluckes in the shoulder , and casts it behinde the backe : if it be full of enmity against holinesse , slighting and neglecting the best things : if it bee full of obstinacy against religious courses , thwarting and crossing the strict wayes of god : if full of disability to any good , so as it cannot hearken nor bee subject to the law of god , but rebells against his blessed truth : if thou art resolute to commit the wicked purposes of thy heart , stout and stubborne against admonition , turning the deafe eare to the preaching of gods word , loath to intermeddle with matters of the spirit , but willing to fulfill the lusts of the flesh , having thy hand in every impious action , with this imperious style , sic volo , sic jubeo , i will and command it to bee so , not respecting whether the thing bee crooked or straight , right or wrong , good or bad ; then is thy will meerely carnall , and doth dominere like a blinde king , or ignorant pilot sitting at the sterne of the whole man , and yet not skilled in one starre , nor knowing one point of the card , nor respecting the compasse , nor regarding the point of the diamond , but downe the river with the full saile of affections , and tempests of sudden passions , no regard to the country whither wee saile , no respect of the hidden rockes , no consideration of fearefull gulfes , no casting of anchor , no notice of the climate , &c. no marvell then if blinde will make in the end a sudden and fearefull shipwracke both of soule and body . heart . to conclude , if in thy heart , as in a cage , thou finde the uncleane birds of adultery and fornication , the viper of malice , and cockatrice of envy , the hydra of covetousnesse consisting of many heads , having in their fronts the superscriptions of thee very , violence , perjury , murther , and idolatry : if in thy heart thou find infidelity , security , pride , confidence in the creature , &c. if it bee full of hardnes , so as no sinnes , no judgements , no hopes , no feares , no promises , no instructions are able to awaken and melt the same : if it bee full of impotency , not altered by the invitations and intreaties of god to returne unto him : not perswaded by the fruitlessenesse of all sinnefull lusts to forsake them : if it be full of folly and madnesse , so as all the creatures in the world are not able to cure it , full of infidelity ready to depart from the living god , under-valuing his precious promises , and mistrusting his power , full of pollution and uncleanenesse , full of unsearchable deceit and wickednesse , a very forge and mint wherein all manner of sinnes are framed in secret purposes and desires , from whence they spring forth into life and action , then is thy heart also nothing but flesh , & thy whole man nothing but rottennesse and corruption . if it bee asked herein , how i distinguish betwixt the elect and the reprobate , for albeit gods children bee purged through the blood of christ , yea and the force of sinne in some measure weakened in them , and inherent sanctity begun in all the parts of their soules by the holy ghost even in this life ; yet fleshly corruption is still harboured , and the roote of every sinne remaines in the best , putting forth the hemlocke of a wicked practice in their christian course . i answer , yet can they not be said to live according to the flesh , seeing the substance as it were and principall tenour of their lives is directed according to the spirit . as the aire in the dawning of the day is not wholly so dark nor wholly so light as at night and noone day : so is the estate of the regenerate , not all flesh , as the wicked , nor all spirit as them that are glorified , but partly flesh and partly spirit , grace and corruption , not severall in place , but in reason to be distinguished : yea the flesh is more in measure than the spirit , and therefore paul calls the corinthians , otherwise justified and sanctified , yet carnall , and we are said to receive but the first fruits of the spirit whilest we are here . notwithstanding for all this , such is the power of the spirit , that albeit it be small like david , yet it is able ordinarily to prevaile against that uncircumcised philistim the flesh . and further it is of such inestimable vertue , that as one graine of muske giveth a stronger perfume than many other grosse smells : so doth that sweeten all our actions in the nostrils of god. and as a man albeit all the parts of his body be dead , so that he neither knowes nor sees , nor can speake , yet if he have any life in a corner of his heart , any breath , or any motion remaining , none will be so hard hearted as to pull him out of his bed and bury him as a dead man : so although in this life we have many a dead palsie ; many a dint , many a dry buffet by the hand of sathan ; yet so long as the breath of god is in us and we keepe the truth of the spirit , like the star of a diamond , it will cause us to shine in this darknes of our corruption , and like an antidote , preserve us against eternall death . a word of application to two sorts , and i proceed . first , to the ministers of gods word , let mee speake my thoughts with griefe of heart : such is the universall impiety of this decayed age , so apparent to the spiritual eye so weighty in the hand of him that wisely pondereth it , that i feare me the lord is neere , and the day of visitation approacheth . is it not a strange thing to consider our ministers , how ignorant , how arrogant , how dissolute and carelesse many of them are ? ( to omit the empty caske the idoll minister ) what strange children doth our mother the universitie nourish in her bosome , how wanton , how unbroken , proud , and licencious ? theologie a science of living well and blessedly for ever , is made a stepping stone to promotion , a matter of disputation and idle speculation , and the meere stuffe wherewithall to make a sermon : practice and obedience is commended to the people , but as for the clerke that belongs not to him . it is well if hee reprove sinne soundly in the pulpit , though he be utterly dissolute in his owne person : beloved , to speake according to the spirit , and yet live after the flesh , is an infallible note of an hypocrite ; let men make what they can of it . not that i byte the faithfull shepheards of gods flocke in any place whatsoever seated in this our church , so farre is it from mee to touch the lords annointed , or to harme his prophets : but the licencious preacher is the man i taxe , as being the shame and discredit of the lords ministery . as concerning the people , to undertake to single out all the fleshly and carnall professors of the gospell , were to number the drops of the great ocean , to tell the starres , and to cypher the sands of the sea shore : the sonnes of adam have so covered the earth , that a righteous man is scarce to be found , a man that indeede warreth against the flesh , grieveth at the times , and sigheth for our sins . are there not many among us which beginne in the spirit and end in the flesh ? that faint in the race and embrace the world ? hot in the beginning , key-cold in the ending , stayning their names and defiling their soules ? i speake of the better sort which ( as it seemes ) thinke the lord too long a comming , and therefore will fall too , and stay no longer . is it not a grievous thing to behold many an ancient in israel to be so sowly overseene , as to sell their birthright for a messe of pottage , their god for a peece of bread , and the unspeakable peace of a good conscience for outward peace , liberty and freedome ? where is the spirit of paul become , which esteemed all things as dung and drosse to winne christ ? are wee yet children , to bee woonne with a toy , and lost with a trifle ; are we no more faithfull in our love towards god then to prostitute our selves at the entisings of the world , and to become a fitmate for every fleshly companion ? christ pronounceth them blessed that hunger and thirst after righteousnesse , not they that hunger and thirst after good cheere , gay apparell , faire houses , outward pompe , and fleshly vanities . christ forbiddeth us to love the world , or the things of the world , because the fashion thereof passeth away ; and yet how many have plighted their hearts to the world , as if it were the onely good and true felicity . o fearefull times , o fleshly corruptions , o the lamentable estate of this our land and country . is there never a watchman to discover this danger ? or prophet left to bewaile our transgressions ? the gappe is great who can stand in it ! the breach is like the breaking out of the seas , and the noise of our sinnes like the roaring of many waters : the atheisme and the hypocrisie of our land , her pride , covetousnesse , and adultery , shall justifie the spirituall whoredome of spaine and other countryes which never injoyed those meanes , and mercies as we have done . oh how that outward peace and abundance which wee have had lulled us asleepe in sinfull security ! wee goe to church , pray , and heare , i hope that is sufficient . yea ( enough indeed to one whose stomacke is scarce able to digest that ) but where is the man that in all the wayes of his ordinary calling labours to walke in obedience and feare of god , to carry alwayes the affection of a servant , as considering he is doing the lords work ? that consecrates and sanctifies all his courses by prayer , that beggeth strength , presence , and supplies of the spirit from god , to lead him in the wayes which he ought to goe , and to preserve him from those snares and temptations , which in his calling he is exposed unto ? that is carefull to redeeme all his precious time , and to make every houre of his life comfortable and beneficiall to himselfe and others ? where is the man whose particular calling doth not trench and encroach upon his generall calling , the duties which he owes to god ? that spares sufficient time to humble him to study gods will , to acquaint himselfe with the lord , and keepe a constāt communion with his god ? nay , that doth not steale from the lords owne day , to speake his owne words , to ripen and set forward his owne or his friends advantages ? where is the man whose heart is ready prest to obey every of gods commandements as well as any of them ? that cleaves to christ and his blessed truth , when they goe alone severed from all outward credit , pleasure and profit whatsoever ? where is the man that denies himselfe in his most beloved sinnes , that beares wrongs and injuries patiently , that is willing to be trampled upon , and to bee set light by , for the cause of christ , and the testimony of a good conscience ? ah fearefull times , what last and worse age of the world is this we are fallen into ? kill and slay , whore and taverne , sweare and game , revell and rout , live as wee list , doe any thing , so it be done manfully , warily , and with the minde of a gentleman , who dares controll it ? yes heare what the spirit saith , yee shall die . but i am free from any grosse enormity , happily some small sinnes may cleave to my nature , but these i cannot avoid nor shake off so long as i continue in this earthly tabernacle . true it is , that haynous sinnes are more terrible , because they waste and destroy the conscience at once , and cast men into hell with headlong fury : but little sinnes unrepented of are no lesse dangerous , seeing they cause a consumption of piety , & bring men by degrees to eternall condemnation . doe but gather the least things together , and they will make a great heape . drops are but small , yet they fill great rivers ; though thou lightly esteemest them , while thou dost weigh them , yet feare when thou beginnest to number them . though thou contemnest small sinnes , yet feare the great punishment which attends them ; doth not every sinne by prevarication , dishonour the lord , how dares then a sinner call any sinne small ? a little thing is little , but yet faithfulnesse or unfaithfulnesse in a little , is a great matter . ananyas and sapphira told but a lye , and were presently strucke dead in the place in a fearfull manner . vzzah put forth his hand but to stay the arke , and was smitten with sudden death . wee must not consider what wee have done , but how great hee is whom wee have offēded . it is not the least thing in mans life , to neglect such things as seeme to bee least , and i know not concerning what faults wee may bee secure , seeing we must be judged even for sinnes of ignorance , and give an account of our idle words and thoughts . the lesse discernable a vice is , the greater care wee should have to avoid it . wee soone come to the sight of great sinnes , and so to repentance for them , whereas wee persist and goe on in the lesser without controule . it is good therefore to take heed of the least , as though they were the greatest ; for so much the more easily shal we abstaine from any offence , by how much the more wee are afraid of committing it : that man seldome falls fowly , that is fearefull of falling at all ; sinne is satans livery , which who so ever willingly weares , acknowledgeth his soveraignty , and their owne servitude . though the most sanctified men have still their imperfections and frailties , yet to live in the least offence against knowledge and conscience , is an evident signe wee are in the devils bondage , for hee that truely hates one sin , will hate all of the kinde . there is not any sin committed but leaves a poyson in the soule behinde it . if the gate be set open the enemy will soone enter in . witnesse the many experiences of gods children , who winking at smaller sinnes , have beene plunged into greater . if once thou givest leave to thy corrupt affections to play their parts , thou shalt hardly make them give over . little sinnes usher great ones and bring them into the closet of thy heart . how dares then a sinner call any sin small , when as the sonne of god gave his life for it , above which nothing in the world can bee esteemed ? the holy ghost uses the future tense here , yee shall die , to intimate thus much , that albeit for a season the theater of iniquity is much frequented , the actors favoured with great applause , and every carnall man playeth his part with grace , to the admiration of the beholders , although the wages bee not paid so soone as the worke is done , nor the dislike which god hath of sinners declared presently by the execution of his feareful judgement upon them , yet shall they escape no more then a beast taken in a trappe , or the prisoner included in a strong tower . when the lord shall come in the clouds with his holy angels , the assises shall bee kept in the aire , the prisoners of the earth , notwithstanding their boasting among their fellows shall all be arraigned before him , and then shall ensue the verdict of the conscience upon them , even that fearefull sentence of death , goe ye cursed into everlasting fire prepared for the devill and 〈◊〉 angells . this may teach us to give small credit to the glittering face and flattering countenance of outward things . let us cheere our selves never so much in our youth , and walke forth-right in the wayes of our owne hearts , and sight of our owne eyes , yet for all that god shall bring us to iudgement . the waters are deepest where they are stillest , upon a hot gload there followeth a violent storme ; the terrors of gods wrath shall assault the wicked man , as a sudden tempest , and carry him away by night . in this one word yee shall die , is contained the infinite volumne of all misery ; the great ocean of all sorrow , it being an epitome of mans future calamity . did a man certainely know that hee should lose all his goods , friends , honor , and credit , if hee committed this or that particular action . i suppose he would shrinke from doing it . if the adulterer should know that he was watched , and that one behinde the doore stands ready with a polaxe to choppe off one of his legges or armes , mee thinkes the feare of that mischiefe should bee too strong for his bruitish affections , and conquer his lustfull passions . if the drunkard should know , that in such a taverne whither he usually goeth posting with his cup companions , there standeth in one of the drinking places a man with a pistoll charged with white powder of purpose to shoote him through ; i imagine how gladly hee would leave his wine and sugar and betake himselfe to his heeles , yea and account him his friend that would push him over the threshold and thrust the doore after him . and this not without reason ; for as a man would bee willing to give all that he hath , yea and to lose some of his limbes to redeeme his life . ( skinne for skinne and all that a man hath will be give for his life ) so will hee be contented to deny his pleasures , and profits , if in case they prejudice that ; unlesse it bee those , wherein the temerarious rashnesse of affection preventeth reason , and enforceth the body to commit the action before the minde hath given any counsell . now if reason can thus prevaile against corrupt passions when hurt is intended against the body , why should it not much more perswade the understanding , conscience , and will to endeavour themselves against fleshly corruptions , which are pernicious to the soule , and not onely temporall , but eternall death to the whole man. by death , in this place is understood , not the first but the second death , as appeareth plainely by the antithesis and opposition of eternall happinesse against this everlasting death and misery : and so it is taken in many places of scripture : hee that overcommeth shall not be hurt of the second death . the fearefull and unbeleeving , &c. shall have their part in the lake which burneth with fire and brimstone , which is the second death . what need many proofes as if every scripture were not given by divine inspiration ? here wee see the tragedy , that must follow the pleasant comedy of worldly joyes , and the hard reckoning that is given after all the junkets of fleshly pleasure . if you aske mee what this death is , i thus define it ? when the aforesaid ignorant and unconscionable wretch hath played his pageants in city and countrey , upon the scafffold of this present earth , and perhaps hath gotten him wealth , wife and children , builded a faire house , borne office in the parishwhere he dwelleth , purchased much land , engrossed sundry commodities , and mounted upon the proud foaming steede of all stumbling vanity ; of a sodaine , when hee most wisheth and hopeth to live ; as a fish taken with a hooke , or a bird with the snare , he shall bee entrapped with death : his fleshly body shall be cast into the earth for a time , and his soule into the bottomeless pit of hell . now after that the soule and body hath for a certain season made their abode in the said places of the grave and hell , as a malefactor in the prison untill the law day ; then shall they by the unspeakable power of god be united again into one man , at the voice of an archangell and trumpet of god , and be summoned together with the rest of the dead to make their appearance before the almighty , to heare that fearefull sentence of condemnation pronounced against them . depart from mee yee cursed , &c. this is the truth which the lord hath spoken ; let all flesh cover their faces , lay their hands on their mouthes , and stand agast hereat . mocke not at gods judgements as commonly thou doest at the devil in a play . it is fearful jesting with thy maker , or playing the foole with edged tooles . if further you demand what shall be the state of this creature , thus cursed of god and condemned to death ? i answer , if men may bee deceived in judging of the creature subject to sense , and outward being ; much more hardly are they able to conceive of things invisible , and made purposely of god in his wisdome to exceede the apprehension of any creature . for which cause as the ioyes celestiall doe farre surpasse all earthly melody ( and therefore cannot be conceived truely , because man wanteth a cleer spectacle wherein to behold them ) so the sorrowes of everlasting , torment being transcendent , all the glasse of humane misery cannot be sufficient in full conceit to expresse it , or come neere it , neither can it be knowne of any fleshly creature , saving onely of such as feele it . yet least any man herein should be utterly ignorant , and so waxe secure , esteeming death eternall as a poeticall fury or vizzard to be playd withall , thereby fearfully derogating from gods power , wisdome , and glory in inflicting justice ; the holy ghost hath given us some secret items concerning this point , and slightly , in comparison runne it over , as a painter with a little white lead drawing forth the great elephant ; not so much teaching us what it is , as what indeed it is not . the first thing touching this matter to be considered briefly , is , the separation of these carnall men before spoken of , from the presence and glory of god ; whose communion , as it is the head and heart of all felicity , so to bee deprived of his favourable presence is the very summe of all misery . for as a grievous malefactor once in favour with his prince , bound in chains of iron , hung up on the top of an hill , debarred of all mortall helpe , set apart to be consumed with famine night and day , filleth the hils and dales with his restlesse moanes , and stayeth the most speedy passengers with the hollow cryes of his extreme misery . or as a princes daughter set on shoare by a perfidious shipman , where is nought but trees and wildernesse , lyons , beares , and antilopps , debarred of all comfort , within the hearing of the groveling dens , compassed about with seas : so and much more fearefull is the state of that man whosoever he be , that is banished from the presence of god in regard of the graces of the spirit , which are the infallible pledges of his love and favour , however he enjoyeth many outward good things , as the stranger in a princes court may make him selfe glad with his wine , though altogether unknowne , or at least without any speciall notice taken of him by the prince . but when god shall 1. strip him of all temporall blessings , as riches , honor , health , wealth , friends , peace , &c. 2. when he shall make himselfe knowne to his blinde soule with a more manifest and apparant resemblance of his glory in justice , declaring the detestation hee hath of his supposed knowledge , his unconscionable conscience , his devillish wil and corrupt affections . 3. when hee shall first shut the doore upon him that leadeth unto life , and then also for ever cast him out of his presence , as a man that throws a toad or serpent out of his garden , and that into the place of everlasting tormēt ( lord ) what tongue can expresse , or heart conceive the heavy estate of this forlorne or abject creature ? to be out of favor with a prince is much , but to be out of favour with god , who can abide it ? there is no man living unlesse he be desperate , but either hee thinketh himself high in gods favour , and therefore is still peaceable within himselfe , or else is possessed with such a spirit of slumber , that the faculty of due pondering the pretiousnesse of gods presence is taken from him ; as in a drūkard which neither regardeth his frendnor his foe , but when the drinke shall be out of his head , as at the departure of his soul , then shall hee strike his knees together , & his heart shall bee cold as a stone ; like that of nabal , when the feast was past , and hee had heard the judgement denounced : then shall hee open his eyes as the man which hath beene blind from his birth , and behold the vengeance of god upon him . by the presence of god in this place i doe not understand a bare locall residence with god : so sathan may stand before god ; neither can any thing created go from his presence , hee being in heaven , in hell , and in all places : but by his presence i understand as the holy ghost teacheth me , the comfort , the joy and blisse which betydeth the creature through his presence . now what the losse hereof may be , i leave to thy owne heart : and yet it being fleshly , may happily err , or not esteem so highly as the thing requireth . to helpe thee in a word ; adam after his offence fled from gods presence , and the lord ratified it , for indeed hee cast him out of the garden where hee had communion and fellowship with god , yet so , that hee left him certaine signes and tokens of his former dignity both spirituall and temporall in soul and body : from whence it commeth that wee his children doe yet retain some resemblance of our former happinesse , though our holinesse is quite lost : we have lordship over all the creatures , wee are fed with the fruits of the earth , we have some cōlinesse of person , and impression of majesty , beyōd the beasts , yea we have a smack of god : and in politicall matters , yet preserve some slender and slight footings of his wisdome and providence : the king ruleth , the people obey : the heaven , the earth , and the stars yeelde themselves according to the will of the creator , propitious unto man , hee enjoyeth their light , their influences , their fruits , & sundry commodities : and all this because man ( albeit out of the garden of eden the place of delight , yet ) is still as long as hee liveth in the cookes garden : being thrust ( as it were ) out of a most pleasant parlour , where god appeared in glory , into a more obscure place of lesse communion with him . now when the first death commeth as a sore-runner to the last judgement , man is deprived in an instant , of all pretended comforts and outward favours , and plunged into an infinite depth of woe and bottomlesse gulph of wrathfull misery , his body strangely altered , being severed from his soule which gave it both life and reason , yea and deprived of all earthly succour excepting a ditch in the earth to preserve his bones and cinders unto the time of the resurrection . all which ( marke it ) by the decree of the just judge of heaven , shall for ever be deprived of all shew of favour , or the least drop of mercy , and be exiled the courts of the almighty , world without end . here the kings of the earth shall bee degraded , the lords and ladies of the court abashed , and each rich & stately person utterly disherited of all his substance . to bee out of favour with the world is troublesome to weake flesh , but to bee discountenanced with god , this is the ocean of all misery : every creature then beholdeth with a threatning face , the heavens lower , the earth frownes , and withdraw themselves from our comfort . for as hee that loseth the good will of the master , loseth also the heart of the true and trusty servant ; so he that is once discountenanced with god , all creatures in heaven and earth make head against him . oh that our great landed men ( as wee call them ) which have seated themselves for ever ( as they suppose ) would consider of this tragicall ruine ; they are so shamefully beguiled with the composed countenance of the harlot voluptuousnesse , the strength of pleasure , arising from worldly wealth hath so dispossessed them of their wits , that they rave in the pride of their hearts , not considering their latter end . out beggar , i scorne thee , my land is worth three hundred pounds by the yeer , and wilt thou presume to keepe mee company , &c. ah consider that thou art carnall , and livest according to the flesh , and therefore must dye . all outward things shall forsake thee , thy wealth and credit , thy pastime and acquaintance , all shall bee abandoned , god himselfe will strippe thee of these robes , and clothe thee with shame for ever ; in vaine doest thou presume of mercy , thou caryest the bagge for a season , but it shall one day bee rent from thy side , and god shall bee glorified in leaving thee naked . the second thing to bee considered is that great reproach which shall seise on the carnall man after this life , by reason of the cleere revealing of all his hidden sinnes . little children abide in him , that when hee shall appeare we may be bold , and not be ashamed before him at his comming . if a man come and publish a hidden crime , we are ready with our action to cleere our honesty , and defend our reputation by challenging the benefit of the law , in a case not sufficiently proved against us . but at this time the skirts of thy pollution shall be discovered before the sun , and though thou wipest thy mouth ( like the harlot which solomon describeth ) yet thy sinne shall be written in great characters in thy forhead , so as hee that runnes may read thy chambering and wantonnesse , thy whoredome and uncleannesse , thy theevery and oppression , yea all thy cradle sinnes , which never yet were set on foot , ( thy wicked and abominable thoughts i meane ) which lye lurking in thy heart as in a denne , not daring to come abroad , for feare of losing thy credit . oh the fearefull reproach ensuing hereupon , when many a sober man and vertuous matron , so falsely esteemed of in the world , shall have their vizzards pluckt downe from their faces , the ulcer of their hearts launced , and all the buried corruptions of their childhood , of their youth , and riper age , plainely before men and angels , saints and blessed spirits , devills and reprobates laid open , to their eternall shame . imagine that thou being a man of great credit and esteeme , shouldest have all the vanities of thy heart , whereunto thy conscience giveth testimony , and all the night practises of thy youth commēced against thee , even in the high court of parliament , before thy prince and nobles , how couldst thou shew thy face ? now thou pluckest thy garment about thee to cover thy shame , but then thou shalt bee stript naked and unclothed , to the reproach of thy selfe and thy whole family : now thou shelterest thy iniquity in a closset or secret chamber from the eyes of him that cannot pierce the walls : then shalt thou stand before the face of the heavens , in the presence of him whose eyes are as a flaming fire , knowing the secrets of thy parlour and polluted bed , thy words , thy thoughts , the place , time and every circumstance of thy sinne : now thou overlayest the drosse of thy heart with a guilded outside of joy and meriment , but then the lord shall blow upon the paint of thy face , thy withered deformity shall then bee espyed : now like ieroboams wife , thou disguisest thy selfe with pretended holinesse ; but at that time the lord shall defeate thee , and display thy hypocrisie . to conclude , what causeth a man having one foote on the earth , and another in the grave , halfe dead and halfe alive , to acknowledge some capitall sinne , which in his health hee would not for all the world ? the lord will make thine owne conscience impeach thy selfe , and discover thy transgressions : thou thinkest not so , so thought iudas , but as then with him , so also with thee , the case will cleane be altered . the third appendix of their death , is their society with the devill and his angells ; mat. 25. we account it a fearefull thing to see a spectrum or diabolicall delusion , and so it is to our weake nature ; but to be really present with sathan world without end , a companion in torment , what earthly man can abide it . to bee in a prison full of murtherers , it is horrible , but in that bottomelesse pit with thousands of condemned spirits abject and forlorne creatures , a heavy heareing . the theefe before he bee attached and caryed to the gaole , perhaps he frequenteth the house of many a worthy person . it is not thy stocke and kindred , thy pompe and outward bravery that will serve thy turne when thou art arrested with death , all the world will not be of sufficient credit to baile thee . thinke seriously of this and lay it to heart : to bee taken out of the fields of pleasure , and to bee throwne into the dungeon of hell , there to bee guided with that cursed crew is no jesting-matter ; oh that all carnall livers of our age would cōsider hereof ; no doubt it would somewhat restraine them in their wilfull course , and gash their hearts amidst their pleasures . o that that the curious and nice women that cannot abide the noise of a canon , or the sudden flashing of fire , could ponder the misery whereunto they are born , namely to ▪ dwell in darknesse with those blasphemous spirits world without end . in the night season or in a darke place , thou art ready to runne away at the sight of a shadow , or at the reciprocall imagination of thy owne thought , upon the noise of a scritch owle ▪ or the like ; and thinkest thou that thou canst abide the sight , nay the company , and continuall familiarity of that hellish cave ? the lord give thee a heart to consider of this fearefull horror before it betide thee , and to goe out of thy selfe to behold the strange change which is wrought by the grave and sepulchre . the fourth is , the incredible horror and distresse of consciēce which the carnall liver sustaineth by the sense and feeling of the whole wrath of god powred upon him for ever . they shall goe forth and looke upon the carkases ▪ of men which have transgressed against me , for their worme shall not die , neither shall their fire bee quenched , and they shall be an abhorring to all flesh . in respect whereof the punishment of the damned is likened in holy scripture to fire , to a worme , to gnashing of teeth , to utter darknesse and the like . not as if these were sufficient to describe it , for what can declare the depth of that which hath no bottome ; but onely by these most fearefull creatures in a superficiall manner to proportion that which nothing favoureth . for as the joyes of heaven are unspeakable ; so are also the torments of hell , and therfore why doth my barbarous tongue endeavour to decipher them ? deare christian , esteeme of my words not as the full size of the thing it selfe , but as a slight picture , or a briefe draught of that unutterable volumne of all misery . i am not able possibly herein to shew the mystery of this wonderfull worke made by the lord , of purpose to set forth his glory in justice . yet to helpe thy consideration , which is nothing serious in regard of the thing ( i speake it also to the shame of my selfe ) i would faine imprint some conceit hereof in my heart , that might make way to a second thought . wee esteeme horror of conscience a matter of great importance , because the most of us in these fearefull times ▪ are possessed with secure hearts and benummed spirits . but when conscience shall once be throughly wakened , like a wilde beast it will then shew his fiery eyes , and take thee by the throat . no torment of tenne thousand tyrants like unto it . doe but remember in what feare and dread sometimes thou seemest to be , when in a sleepe or vision , a glimpse of hell flashings are presented unto thee , oh how thou strivest and strugglest , how thou cryest and ravest with paine ? nay , how glad art thou thou awakest and findest it to bee but a dreame , how thou tellest thy friend as much as thou canst , ( but alas , nothing in respect of what thou feltest ) what thinkest thou this to be ? certainely the groveling of the conscience , stirred up by sathan of purpose to overwhelme the godly , to solicite to despaire , and in the wicked to torment them before their time ; yet in respect of god , a most friendly admonition for by this a man is suffered in a vision to see and feele the torment of hell , to know the price of christs blood , to labour by all meanes possibly to make sure his election . in the wicked also it hath this use . i could never have thought it possible for a mortall man to have beene capable of that measure of distresse , had not the lord in his mercy , for the further subduing also of my bedlame flesh , suffered mee sometimes to behold and feele the flashings of hell through his grace , causing me as a child to be stilled by the view of fearefull beasts . if then in a dream , or in a mans life time there may bee such an incredible horror , that it may cause the eyes to stare , the tongue to rave , the haire to stand an end : how much more hideous will it be when really and in deede with perfect knowledge & sense broad waking , we shall feele the strokes of the almighty , the terrours of god shall lay hold of us . in consideration whereof , in the name of god , as you tender your eternall welfare , enter into the examination of your selves , and discerne of your estates whether they bee carnall or no ; cry out for the spirit , you heare what the holy ghost saith , if you walke after the flesh , ye shall dye , how strangely doth the sentence of corporall death appall a man though pronounced by a wretch like himselfe , and shall not the doome of death eternall , given out by the holy ghost at all astonish you ? oh let not sathan harden your hearts , resist the devill , and he will flye from thee : it is a commandement and a promise ; what faire warnings doth god give unto men by himselfe and ministers , by the motions of his spirit , and checkes of our consciences from time to time , and shall we bee so voide of grace as to make our selves a booty for sathan , to stand still while he deprives us of our lives and soules and all ? me thinks reason should something prevaile with us in things so neerely concerning our best good : but alas , a hardened heart like pharaohs , a flint , an adamant , a marble spirit : no admonition will serve its turn , where grace is wanting , no impression takes any roote : men will make triall and then beleeve . a feareful experience this is , thou maist first try in an earthly cause and then be warned ; but from hell thou canst not returne . remember dives , credit not the multitude , olde tophet is wide and large , humble thy selfe therefore betime , and repent of thy grievous sinnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if ye mortifie : as before the apostle described an infallible token of death ; so here he proceedeth to shew in like manner a teckmerion or a certaine signe of life , and that is the killing and slaying of sinne , which is called mortification . for as seed which thou sowest is not quickened before it die : or , this corruptible body glorified before it be for a season dead and buried : so neither is the man●ramed ●ramed in us , which according to god is created in righteousnesse and true holinesse , untill the olde man bee wounded and laid for dead in us ; which like a gyant standeth up to expell and oppose the prosters and meanes of all holinesse . and this is the cause that the holy ghost maketh mention onely of this weakning of the force of sin , through the death and buriall of christ , not excluding the other part of sanctification , which is vivification , viz. a vertue flowing from the resurrection of christ , causing us also to rise to newnesse of life . it were to small purpose to bring place upon place to prove that , which through the whole booke of god is so cleerely apparant . how shall we that are dead to sin live yet therein ? they that are christs have crucified the flesh with the affections and lusts thereof . what can be plainer than this ? as the physitian first purgeth before hee giveth a restorative , so every one that shall be saved hereafter , must first receive an allayer of his corruption here ; he must first be launced before he can be healed . you may know the body of sinne in all his particular members , by that which hath beene spoken touching the flesh. let every man & woman here present examine himselfe from top to toe what cure is wrought by the spirit in his soul , whether the kingdome of sinne and sathan be demolished and weakned , and the kingdome of jesus christ advanced and built up in him ; whether corruption dyes , and grace lives in his heart , i beseech you deale faithfully with your owne soules , and answer me directly to these interrogatories . are thy words which heretofore have beene full of prophanenesse and worldlinesse , now directed to gods glory , and the good of those among whom thou livest ? are thy thoughts which heretofore were loose and ungodly , now bounded within a sacred compasse , and spent wholly on heavenly things ? is thy understanding informed of the mysteries of christs kingdome ? is thy memory which heretofore hath beene stuffed with trash and toyes , now capable and greedy of divine knowledge ? doest thou order every passage of thy life , by direction out of gods word ? art thou inwardly conscionable in the performance of holy duties ? doth the tendernesse of thy cōscience smite thee , not onely for grosse and open sinnes , but even for vaine cogitations , and the least appearance of any evill ? art thou watchful against all occasions and temptations of sinne ? doest thou feele thy selfe grow and increase in the wayes of holinesse ? hast thou such a gracious taste of the glory of god , and eternall life , that thou desirest to meete thy saviour in the clouds , not so much to be rid out of the miseries of this life , as to bee freed from the heavy burthen of sin which hangs so fast upon thee ? in a word , doest thou so judge of things now , as thou wouldest doe hereafter , when thy soule is best able to judge , as in the houre of death , and the day of distresse ? doest thou approve of things as they further thy last account ? as they commend thee more or lesse unto god , and will bring true peace or sorow to thy soul at last and no otherwise ; then blessed and happy is thy condition , and know this for the comfort of thy soule , that thou art dearely beloved of god , yea his peculiar one , and precious in his eyes ; sathan and all the powers of darknesse are fast chained up for ever doing thee any hurt ; thou shalt never more bee afraid of evill tidings , though the earth be moved , and the mountaines fall into the midst of the sea , yet thy heart shall abide strong and comfortable ; i dare boldly pronounce that god is reconciled unto thee , and that his sweete love which never changeth hath seized on thy soule . what will it availe a man to say he is rich ( like the bragging laodicean ) and yet be extreame miserable , poore and naked ? what will it further any of us to say we feele the decaying of sinne , when as the kingdome of sathan still flourisheth in us ? away with this glozing and deceitfull dealing , hypocriticall holinesse , is worse then professed wickednesse ; this , it is so odious in gods eyes that hee will plague those in whom it ruleth , with his severest judgments , those very good workes wherein the hypocrite seemeth to make hast to heaven , cary him post to hell . nothing brings the soule more into a generall consumption then this sinne ; it deprives a man of true peace of conscience , hardens his heart , and fills him with such inward perplexity that hee dares not looke god in the face with any comfort . the deeds of the body . the meaning of the holy ghost is not , that wee should cut off the outward acts of sinne onely ( like many a dissembling hypocrite which hath the gift of restraining his affections that they breake not out ) but that wee should kill sinne at the heart and in the cradle , then shall wee make sure worke and never hereafter stand in feare . the next way to drench the conduit , is to dry up the fountaine : in vaine dost thou loppe sinne unlesse it be deprived of its master roote . it may be thou wilt say , that is a thing impossible . indeed to thee which art wholly evill it is , marke therefore what followeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by the spirit : this is that little david which taketh the goliah of our corrupt nature and choppeth off his head : this is hee that bringeth light out of darknesse , life out of death , which shineth as a starre through the watry clouds of humane infirmitie . as there bee divers acceptations of the word flesh , so also of the spirit ; sometimes it is taken for the soule , sometimes for naturall reason ; but that is not here meant . to omit all other constructions , the word spirit in this place is taken for that created quality of holinesse which by the holy ghost is so wrought in the minde , will and affections of a man whereby the power and force of sin comes to be abated , & the faculty of holines & inherēt sanctity is renewed in us . but why doth the apostle say if yee mortifie , is it in our power to deprive sinne of its life and being ? it pleaseth god to speake of things , as done by us , when as indeed they are wrought in us . such is his fatherly wisedome that oft he ascribeth those things to us , which hee himselfe secretly effecteth . wee mortifie the deeds of the body , but it is by the spirits helpe : the strength to subdue sinne is put into us from heaven . wee are as able to shake the foundation of the earth with our little finger , as to shake our sin by our owne strength . nature will not slay our lusts , it must be the spirit of christ : corrupt nature labours by all meanes to preserve its owne being . hee that goes among lions must needs be torne in pieces ; sinnes are lions and will soone destroy us , if god help us not . mortification of sinne is possible , through the spirits assistance , otherwise impossible . when therefore thou feelest pride , covetousnesse , lust , growing upon thee , looke for power from above or else thou art undone . pray in the words of iehosaphat , lord there is no strength in mee to stand against these sinnes , neither doe i know what to doe , but mine eyes are towards thee . alas , how are we overcome of evill , whereas we should overcome evill with good ; we shake at the very noyse of temptation , and give in presently , wee have power over our eyes , tongues or thoughts , but let sinne passe in and out at pleasure : all which shews how nothing wee are in our selves , sathan and the world are too strong for us , standing in our owne might , but by leaning on the power of god we remaine invincible , whatsoever inordinatenesse a true christian espies , hee presently endeavours the killing through the efficacy of christ. indeed passions are not so bridled , nor corruptions so quelled , that they doe not stir , but the force and power of them is so farre subdued , that they shall not raigne , or hale us ordinarily to that which is euill . hast thou been long kept under by some customary vice , against which thou hast resolved , and resolved , but canst not prevaile ? get thee to christ by the help of his spirit , thou shalt get victory over all thy infirmities . die to thy selfe , renounce the broken reede of thine owne freewill , which hath so often deceived thee , and put all thy trust in the grace of christ , that will crucifie thy olde man and give him his deaths wound , be weake in thy selfe , and strong in the lord , and through his might thou shalt be more than conquerour . as faith encreases , the power of corruption will decay and languish ; this fires the heart with such an unquenchable love to god , that in comparison of obedience , it contemneth the whole world besides . it puts into us both courage and constancy , to fight against the strongest lusts , and set upon the practise of the most difficult duties , notwithstanding all opposition from the world and devill ; yea though wee have beene foyled , or taken the repulse . hee will not feare the subduing of the most head-strong passion , who resteth upon god for power and abilitie : nor bee dismayed because once hee hath received a foyle , who depends upon god for strength to recover : nor dread the might of his greatest adversary , who knowes that god will bee at his right hand to sustaine him , nor start aside in the most difficult dutie , whose heart is fast linked unto the lord , and relyeth upon his grace to be enabled to whatsoever he is pleased to call him . in the affaires of this life we love to excell , and outstrip others : and in matters of religion to bee dead and lumpish , is it not abominable ? would we raigne with the saints hereafter , and not labour with them now ? receive the price and not runne the race ? divide the spoile and not fight the battle ? the merchant undertakes dangerous adventures to raise his estate ; yet alas what is the gold of india to the joyes of heaven ? a fading possession to an eternall weight of glory ? when once we discern what love the lord beareth to us , we cannot but returne love for love ; when a man considers , hath christ given himselfe for mee , forgiven me so many debts , conferred favours of all kindes upon mee , what then shal i retribute to him againe ? o my soule , why doest thou not resigne thy selfe to the pleasure of his will in every thing , run when he calleth , and doe what he requireth at thy hands ? what doest thou feare ? wherewith art thou entangled ? god is thy father and soveraigne , to him thou owest thy selfe and all that thou hast , thy honour , wealth , life , or whatever is more precious then those . thou canst not love thy selfe as is meete , if thou deny not thy selfe to follow the lord in all things . is there any thing too hard tobedone for his sake ? too deare , or good for him ? what hast thou in heaven or earth worthy to be affected but thy saviour ? what is to be dreaded but his displeasure ? is there any recompence to the joyes of heaven ? any danger to the torments of hell ? any pleasure to the sense of gods favour ? resolve then with thy selfe , and say , i have fully purposed to observe thy commandemēts , for they are the joy of my heart , but lord i leane not upon mine owne strength , but upon thy grace , who givest both to will and to doe ; thou hast commanded me to keep thy testimonies , give mee i pray thee to doe what thou requirest . teach me the way of thy statutes , and i will keepe it to the end . some understand by the mortifying of sinne , not onely the first wound which it receives at a sinners first conversion , but also the whole practice of repentance renewed thorow the whole course of a mans life , for a man after his conversion , is continually to lie in armes against his owne flesh , and to stir up the spirit with the forces thereof , which otherwise will bee overwhelmed with the adversary , not able to maintaine the fight . for christians ( whilest they are here ) are not wholly flesh , nor wholly spirit , but a part of each : god hath placed in our bodies two inmates of contrary dispositions , two strangers of divers natures and qualities ( not in the highest degree , for then they would utterly expell one another , but ) in a remisse māner , which causeth this bickering and skirmishing in our inward man. now whereas every one whose understanding is renewed , seeth the drift of his flesh ( however thorow the deceit thereof he doth not alwaies feele it ) give mee leave to prescribe some few directions wherby he may come to have his corruptions subdued , and temptations vanquished , that they triumph not over his spirit to the disquiet of his conscience . that which i shall principally commend to every christian , is , that hee buckle about him the compleat armour of god ; wee must not fly away . from sathan ; a run-away never makes a good conclusion of his temptations . some sins indeed are best conquered by flying , but from sathan it is neither possible nor lawfull to fly . however stand it out , what if we quake ? better tremble every veine than sinne , better die in the place than fly from the place . resist the devill and he will fly from you : we are sure to conquer if wee keepe our ground . sathan will play his part to hold his hold , and will never out unlesse hee be forced . when a man comes to abhor his lusts , then hee gives sinne its deaths wound . it is the nature of sin not to be driven away without force and violence . a few angry lookes and sharp words will not doe it : you may rate away your dog , but sinne is not so easie removed , as appeares in many who will speake bitterly against their lusts , calling themselves , beast , and wretch , but presently they returne to their former courses . whē thou hast therefore to do with sinne , have no compassion , fight against it with all thy might , never leave till thou hast got the heart bloud of it out ; so much as thou sparest sin , so much thou hurtest thy selfe . saul spared agag , but it was his ruine ; and if thou sparest sinne it will cost thee the kingdome of heaven : kill therefore thy sinnes or they will kill thee . it is a case of life and death ; bee carefull , old wounds must have strong medicines . what adoe have wee to bring under our unruly lusts ? hee that favours these let him want favour : we weede our gardens , and are ever weeding : sins are ill weeds and grow apace : our hearts are a step-mother to goodnesse , and a natural mother to vice , therefore bee alwaies dealing with it . the captaine that batters the enemies fort a day or two , and then gives over , gives the more courage to his enemy , and loses his labour . in this life thou shalt never want something to be mortified . hast thou begun to repent ? never give over so long as thou hast a heart to sigh for thy sinnes . sathan that strong man will not yeeld possession suddenly ; looke how much power wee get to resist sinne , so much power sathan loseth ; there is never a prayer wee make , nor act of resisting that wee doe use , but gives the devill a knock , and sin a mortifying blow , by fighting against our lusts ; what ever wee see and feele at first , wee doe and shall conquer corruption at last . repell evill motions at their first onset , if wee resist at the beginning the worke is halfe done , wee shall find sathan a coward , but if wee resist not wee shall find him a lyon ; wee must trust neither our selves nor sathan with any temptation . begin as soon as the temptation begins to peepe , and where sathan begins doe thou begin , despise not the least sin , a small wound may kil a man in time , little gashes make way for greater . if the enemy assault one way , and the garrison defend another way , the towne is lost . sathan will try his skill , and doe his uttermost to prevaile against us , why should wee not then improve our graces to make head against him ? we may preserve our selves from being conquered by him , though we cannot utterly subdue him . there is no possibility of remaining safe without resistance ; they are much deceived who think though they have no spirituall armour upon them they may rest secure . alas what can a naked man doe ? hee can no more free himselfe from the power of the devill , than a poore silly lambe from a roaring lyon : if we bee foyled the fault is our owne , for god gives us means to stand fast ; who would not be kept from spiritual wounds & hurts , from eternall bondage to sin and sathan ? 2. beware of pride , swelling in the body is dangerous , so is it in the soule ; when a man pleases himselfe with his owne weldoing , his heart is soone puffed up . hee that thinkes to stand by his owne strength shall suddenly fall ; the weakest shall be able to overcome their greatest enemies being under-propped of the lord. in every strong encounter we must look for supply from above . it is dangerous to looke for that frō our selves , which wee must have from christ. all our strength lies in him , as sampsons did in his haire , therefore dependant spirits are alwaies the best . nothing is stronger than humility , that goeth out of it selfe , or weaker than pride that , resteth upon its owne bottome . sathan knowes that nothing can prevaile against christ , or those that relye upon him , therefore hee labours to keepe men in selfe dependancy . if you would in truth mortifie sinne , represent it to your thoughts as the most hurtfull , hatefull and most loathsome thing in the world , and represent to your minde the obeying of gods will , as the most sweete , profitable , and excellentest thing whatsoever , and then you cannot but shunne the one and embrace the other : for , sinne is the onely object of gods infinite hatred , he hates nothing at all properly but iniquity . now what a bedlam is hee who willingly commits any sinne , which being once done is inseparably attended with the infinite hatred of so great a god , for which the paines of hell must of necessity be suffered ; bee suffered either by the party himselfe , or his surety . sinne is the most filthy thing in the world ; even fowler than the foulest fiend in hell , or the devill himselfe ; for sinne made him a devill and sunke him into hell , and whatsoever maketh a thing evill , is it selfe much more evill , the sunne lightens all other bodies , is it selfe much more light . hence it is that in scripture it is compared to the filthyest myre in which a sow lyes downe and wallowes , to the pollutions and impurities of the world singularly so called , sinne being indeed the transcendent filth of the whole world ; how are the bodies and soules of men stained and defiled with this gangreene ? it is likewise very infectious , corrupting every thing comes neere it . the first sinne that ever the sunne saw , was so pregnant with soule-killing poyson , that it polluted all the sonnes and daughters of adam that ever were since : at the first breaking out thereof it suddenly blasted ( as it were ) both heaven and earth , staining the beauty of the one and the brightnesse of the other , so as from that houre the whole creation hath groaned under the same . if but one sinne be doted upon and delighted in , like a lumpe of leaven it sowres all the soule . yea , it is the greatest ill that can befal the creature , greater than damnation it selfe . a man would thinke it a lesser ill to tell a lye , than to lye in hell . but what saith a father ; though wee thinke hell to be the forest of all evills , yet i thinke it is farre bitterer and more grievous to offend christ , then to bee tormented with the torments of hell . who would for a space of pleasure here , deprive himself of eternal blisse hereafter ? of the unknowne pleasures of an appeased conscience , a iewell of such infinite value , as that all humane glory is but as dust in the ballance to it ? in the day of tryall the comfort of a good conscience will bee worth ten thousand worlds ; never was any sound joy or sanctified peace without this . who art thou that liftest up thy proud heart against the almighty , a base & unworthy worm , the vilest creature that ever god made , next unto the devill , who when thy breath is gone ( which may fall out many times in a moment ) thou turnest to dust , rottennesse , and filth . oh let the consideration of the immortality and dearnesse of that precious soule that lyes in thy bosome , curbe thy corruptions and make thee startle at sinne . onely sinne wounds the soule , filling it with the pangs of death though it never dye , and with paine , not onely above all patience , but all resistance . consider the infinite and inestimable price that was paid for sinne , i meane the heart blood of jesus christ , blessed for ever ; and when ever thou art tempted to doe wickedly , suppose thou seeest thy saviour comming towards thee , besmeared with goare blood , and speaking thus unto thee ; oh goe not forward upon any termes , commit not this sinne by any meanes , it was that which drew me downe from the fountaine of all blisse , to put on this corruptible and miserable flesh , to drinke off the dregs of the bitter cup of my fathers wrath , to wrastle with all the forces of infernall powers , to lay downe my life at the gates of hell with intolerable paine : what an heart hast thou , if thou darest goe on against the sweet intreaty of so sweet a saviour ? in every sinne thou committest , thou layest ( as it were ) the blood of christ in one scale , and some worldly preferment , or sensuall vanity in the other , and shall these things out-weigh that ? moreover , labour for a tender and wakefull conscience , which may bee sensible of the least offence , and apprehensive of gods wrath attending the same ; what hope is there of his repentance whose conscience is seared ? and yet how busie are many to increase their owne woe , by putting sinne out of their remembrance ? certainely , a lively conscience , that shall faithfully present us with an exact view of our estates , is a great blessing ; if it were not so , why should god threaten the israelites to smite them with blindnesse , and with a stony heart , meaning , that hee would inflict such a kinde of brawny and insensible dulnesse upon them , that in doing evill , they should bee utterly without any apprehension of their misdoing ; well is hee that hath a conscience stirring him upon the least sinne , that will awake at the least blow ; and performe its office . david could have no peace till he had made his peace with god , hee did but cut off the lappe of sauls garment , and his heart smote him and brought him upon his knees , and made him cry , lord i have sinned exceedingly , take away the trespasse of thy servāt , for i have done very foolishly . had his conscience beene dull and hard , what security would have crept upon him ? what carelessenesse to become a petitioner to god for mercy ? never therefore turne thine eyes frō beholding that which conscience offers to thy view . alas , conscience doth nothing of it selfe , but by speciall authority and commissiō from god , whose deputy it is . yet it is possible to turne that which of it self is a blessing , into a curse : it is a blessing to live under a faithfull ministery , yet if a man bee not a doer of the word , but a hearer onely , he may increase his owne judgement thereby . when men come to the ordinance , their consciences are many times wrought upon more strongly than they would , now it is good simply for the conscience thus to run and it is a token of gods great love unto man to furnish his minde with such a reflecting faculty upon himselfe . but here lyes the mischiefe , many deale with their consciences as rich men doe with an earnest beggar , or as great men with an importunate petitioner , whom they will make as if they did not heare , and passe along by without regard , when their heart smites they will not answere , when it brings sinne to their sight , they turne their heads aside and will not behold it . if they find by experience that when they are alone their conscience use to encounter them , they furnish themselves with vain and wretched company , such as wil be sure to give conscience no leisure to speak . if the word of god any whit awakens them and stirres up conscience to doe its office , they thrust it from their remembrance by worldly thoughts and cares , or sleepe it out that they may not be disquieted . the poore conscience must bee conscience off till another time , ( as paul was when hee disputed with faelix ) such variety of trickes doth the devill teach to decline and shun the workings of conscience upon sinfull persons . by which meanes that which in it selfe is a great blessing , becomes a wonderfull curse unto them , the using of conscience in this unkinde manner , is the next way to move the lord to silence it for ever . look as god dealeth with whole societies of men in taking away the benefit of a powerfull ministery from them , when it is not hearkened unto ; so dealeth hee with particular persons in striking a dumbenesse upon their consciences , when the voice thereof is not regarded . listen therefore to its secret checkes and smitings , though men will not bee brought to repetition of sermons in their families , yet they have a repeater in their bosomes , that will be at private repetition with the in spite of their teeths , and tell them , this is not according to that you have beene taught , you have beene reproved and convinced of this sin in the publike ministery , why doe you not leave it ? for shame reforme this pride , hypocrisie , lying , swearing , formality , if religious courses will bring true peace at last , use them to purpose , rest not in outside shewes , without the power and life of godlinesse . how many times doth conscience presse us to repentance and better obedience ? how often doth it startle us in our postings to hell , and call upon us to settle to amēd our lives ? conscience speakes to us , as the lord to ionah , doest thou well to be angry ? dost thou wel to be thus carnall and earthly , thus eager upon the world , thus cold and indifferent in holy duties ? conscience gives privy nips and secret checks . it 1. points with the finger and gives direction , if it be neglected , it smites with the fist and gives correction . therefore if ever thou desirest that sinne should dye , and grace flourish in thy heart , despise not conscience when it speaketh ; doth it presse thee to any workes of piety , reformation of abuses , selfe-deniall , &c. in any case embrace his counsels . hearken to this preacher whom thou canst not suspect of partiality or ill will , conscience cannot be suspected to be set on by others . doth it chide and reproch thee of thy waies ? doth it punctually arrest thee of thy particular beloved sinnes , doe not extenuate , much lesse defend thy crime , but accuse thy selfe as fast as that accuses , acknowledge thy folly , abase thy spirit , and covenant with thy conscience a full and speedy reformation . if this were done , how soone would sathans kingdome be demolished , and all corruption weakned in us . but alas , how few regard the voice of conscience , or once hearken to it ? the very want of this sets open a floodgate of wickednesse in the world . if men cannot stop consciences mouth , they will at least stoppe their own eares . if conscience offer to be talking with them , they shuffle it off till their better leisure . alas poore soule , god will one day strippe thee of all thy imployments , and turne thee loose to thy conscience , and it shall have liberty to baite thee and bite thee at pleasure . how much better is it to be willing to hearken to the voice of conscience here , than bee forced to heare it in hell hereafter ? hearken to the reproofes and admonitions of it now and thou shalt not heare the dolefull clamours of it then . further , set faith a work to conquer your corruptions ; that wil doe wonders if wee apply the victory which christ hath made for us : though we be cowards he was not , and what ever he did it was for us . hee stood in our place & beat sathā to our hands . what if sathan beat mee may a christian say , since christ in my stead hath beaten him all to peeces ? i have long agoe overcome sathan in my head : in christ my captaine hee is a vanquished enemy ; faith makes his victory ours , and sets him against every tentation ; we are not so weake in the hands of sathan , as sathan is in the hands of christ ; therefore is faith said to bee our victory , because it makes christ ours , who is our victory . a christian is never safe , except he can by faith lay fast hold on christ , and set up him and his power against the gates of hell and powers of darknesse . faith must have one to side with it against sathan , who hath absolute command over sathan . if christ doe but say the word , the devil is soone said , and his temptations die . to him then who is our refuge and strength let us repaire in all perplexities , by applying him to our selves by a lively faith , and making him our sword and bucklar : say , i of my selfe am weake as water , not able to vanquish the least temptation , or subdue any fleshly lust or corruption whatsoever , but in christ made mine by faith i am strong and can doe all things . the promise is that if wee resist sathan , stedfast in the faith , he shall flye . beleeve then that thou shalt overcome , and thou shalt overcome ; war against sin and sinne shall die ; faith is our victory and nothing else , because that alone apprehends & applyes the promise . reason can doe no good , because the temptation is spirituall and reason carnall , a naturall thing hath neither stroke nor force against that which is spirituall ; beside , reason is a secret friend to sathan , and takes part with him against our selves . can a man conquer the devill with a wisedome that is divellish , that hath him for its damme ? downe with flesh and bloud then , away with our owne wit , let faith doe all , else it will doe nothing . faith never workes so well , as when it works alone ; it is no more but beleeve the promise and sathan is gone . if christians bee not perswaded that god will mortifie their corruptions , they will very much at their manifold slips , be off and on , and coldly imbrace religious courses ? alas , our owne strength is too weake for the work of holinesse , to represse and vanquish the lusts of our rebellious hearts , which are by nature and custome so deepely polluted with sinne . if wee have not faith to beleeve that god will aide and blesse our endeavours and doe the whole worke for us , what courage can we have to goe about it ? what shameful foyles and repulses shall we sustaine in it . hee will manfully fight against his lust , that is assured of victory from god in the end . it is a great heartning to resist evill , or to doe any good duty , when wee beleeve god will be with us , and helpe us therein . faith acquaints a man with his emptinesse of grace , how unable hee is to crucifie his inordinate affections , or to repaire the decayed image of god in him , and that he is in a wofull case , unlesse the lord put to his helping . what profits pardon of sinne , to one that lyes under the power and dominion of sinne ? therefore a true beleever fights couragiously against his corruptions , and cryeth instantly to the lord for helpe : though the combate be never so hot , hee will not yeelde , because hee apprehends victory ; for grace doth flow from christ into our hearts more or lesse , as our faith is weaker or stronger , though we have no grace of our selves , yet if wee cleave to him wee shall want none . doth the streaming fountaine deny water to the thirsty traveller ? no more doth christ to the empty parched soule , that comes unto him . hee is an overflowing fountaine , his grace is unsearchable , his store can never bee diminished . hee filleth the empty , and satisfieth the poore , that he might bee acknowledged the well-spring of all grace and goodnesse . lastly , be sure to keepe the flesh under , by stopping all passages of provision for it , cleere thy minde of sinfull cogitations , blot out of thy memory ribald speeches , and obscene jests , preserve thy heart from unlawfull lusts , wicked desires , and unruly passions . keepe thine appetite from intemperance and excesse , thy tongue from corrupt communication , thine eares from ungodly and dishonest discourses , thine eyes from waton & wicked objects , and finally , thy body from sloth and idlenesse , effeminate delicacie and carnall pleasures . it fares with the flesh and the spirit as with two mortall enemies in the field , hee that by any meanes aideth and strengtheneth the one , doth thereby make way for weakening of the other . hee that joyneth with the flesh doth oppose the spirit , and hee that standeth on the spirits side , doth bring the flesh into captivity . who would strengthen an enemie to oppugne himselfe ? wee give stings and weapons to the flesh , arming it against the spirit , when as wee pamper the body with delicacy , inflame it with wine , handle it daintily , and nourish inticements and provocations to lust in it . if the flesh be full fed it will despise the spirit , and commit many outrages in a christian soule . yea it will waxe proud and insolent , foyle the regenerate part , and force it to live in miserable slavery . better to become a swine-heard with the prodigall , than to bee a servant to our base lusts . the heathen could say , he was borne to more noble ends , than to bee a slave to his owne body , and shall not our spirits bee elevated to a higher pitch of excellency than his , as having god for our father , and christ for our elder brother ? which of us enobled by birth , and liberally brought up , being clothed with lothsome some ragges , and defiled with noysome excrements , would not hastily strippe them off , and with indignation cast them away ? this flesh of ours doth us more mischiefe than the devill himselfe , alas , hee could never hurt us , were we not first betrayed by this inbred enemy , yea it is worse then hell and damnation , as being the cause of both , without it hell were no hell , neither could destruction fasten upon us . all the outrages and horrible crimes which are committed in the world , may challenge the flesh for their chiefe cause and author . it was this that pierced our saviours hands and feete , & which moveth men daily to crucifie him afresh , and trample his precious blood under their filthy feet ; and can we finde in our hearts to have any peace or truce with such a malicious enemy ? shall we not rather with implacable rage , and constant resolution , assault , pursue , and wound it to the death ? shall we not rather take part with the spirit , in warring against the flesh , and disfurnish all provision and munition from the one , that the other may be furnished with all necessaries ? our spirit is the better part , and should bee most regarded ; who would deprive his soule of so sweet a guest , to entertaine inordinate lusts ? the more familiar sampson was with dalilah , the more was god a stranger to him . for the weaknes of the flesh encreaseth the strength of the spirit , even as cōtrariwise , the strēgth of the flesh bringeth weaknesse to the spirit , and indeed what wonder is it , for a man to be made stronger , by the weakening of his enemy ? who would purchase the pleasure of a base sinne at so high a rate , as to lose the comfortable society of gods blessed spirit ? what meanest thou to admit such a mate into thy heart with which gods spirit cannot sort ? it may bee thou wilt not rudely bid him get out of doores , yet thou mayest weary him forth , by welcomming such guests into thy soule , as he can no wayes brook . oughtest thou not much rather to crucifie the flesh , and walke in the spirit , that so thou mayest not fulfill the lusts thereof ? doth not god call upon thee to slay thy corruptions , to doe thy best , not onely to subdue them , but to put them to death ; encouraging thee thereunto by a gracious promise : that if through the spirit , thou doest mortifie the deeds of the body , thou shalt live , both the life of grace here , and of glory hereafter ? what is the use of all this but to stir us to looke about us , seeing wee have so secret and subtill and adversary to circumvent us . thinke not the christian combat ended when some few battles are fought , & that thou art now out of danger , rather expect and prepare for more . many stout captaines have been overthrowne , because after a cōquest they feared no fresh assault . the flesh is restlesse in its assaults ever besieging us : wee can neither fly from it , nor chase away that from us ; it is not therefore sufficient to make good onsett , nor yet to hold out the brunt of some assaults , but all must be finished ( how bitter so ever ) ere we can looke for victory . we must resist unto bloud , and bee faithfull unto the death , if ever we expect the crowne of life . he that prevaileth in some conflicts , and is at length vanquished , cannot be said to overcome . saul fought many of the lords battels valiantly , but hee withdrew himselfe , and the lord forsooke him ; though thou hast done much , yet give not over so long as there remains any thing to be done . consider not what conflicts have beene endured , as how many are still to bee encountred : regard what is to come , rather than what is past ; timerously to cease from resisting temptation , is dangerous to our selves , and dishonorable to god ; it maketh sathan to insult over us , and get advantage against us ; let us not thinke if we yeeld the field , the devil will bee contented . it is not the glory of conquest that he seeketh so much as our destruction ; which when i consider , i cannot but bewaile the naked condition of many persons , who suffer their armour to hang on the wals and rust , never putting it on to any use . alas , what benefit can come by a thing that lies dead ? doe we thinke we stand in no need of it ? or that god made this defence in vain ? experienced christians find the contrary . our life is nothing but a continuall warfare ; so long as we are in this mortall body , carnall motions will rise in our hearts ; though wee cut them off they spring out againe ; though thou quench them , they are kindled againe , will thou , nill thou , they soone returne ; they may be subdued , but cannot bee rooted out . it is no easie work to lead a christian life , considering the continuall conflict of these two parties ( the flesh and spirit ) of so contrary dispositions within us . it is impossible wee should ever walk after the one , unlesse we resist the other . sathan will bee sure to take part with corruption , and keepe grace low , and looke how much we detract from the flesh , so much our spirituall part will prosper and be in good liking . how may a man know that grace hath gotten the upper hand , and that the power of sin is abated in him ? dost thou loath nothing more than thy former spirituall bondage ? hast thou a secret dislike of thy naturall estate ? seest a necessity of reforming it , and watchest over those things which are most pleasing to it , this cannot proceed but from a worke of grace in thee ; for nature is a lover of it selfe , and seekes by all means its own preservation ; when a man is come to this , that he doth not approve his sinfull inclination , nor willingly give way unto it , but studies rather which way to curbe and restraine the same , it is a manifest signe of some higher hand , by which the flesh shall bee more and more over ruled . i doubt not but a man after there is some change wrought in him by grace , may in some particulars receive a foyle by his owne corruptions , and by that law of his members , which fights and rebels against the law of god ; hardly may a man say hee is truly changed , unlesse he be sensible of the struggling of nature against grace ; but yet still it is a pledge of such a work begun , as shall never be broken off , when nature in the proper disposition thereof is become a burthen to the soule , and a man would faine bee better , and have it otherwise with him than it is . grace cannot stand with the regiment of sin : that person in whom grace is truly wrought , desires to bee furnished with the compleat armour of god , that he may resist the devill ; the strength and bent of his will and affections are for god and goodnes ; hee chooseth holinesse with a full purpose and resolution to walke in it ; he turnes from his former evils with a detestation of them , and leaves them with a resolution never to take them up againe ; he daily prayes , and cryes earnestly to god for strength against corruption , and wisheth , o that my wayes were so directed , that i might keepe thy statutes . he is not for god to day , and the devil to morrow . hee is no morning saint , and evening devil , but desires continually to walke with god in all well pleasing . a gracious heart keepes a constant warre with his lusts , the law of his members is evermore rebelling against the law of his minde . howsoever upon the assault of some furious temptation , ( haply ) hee may be wounded and taken prisoner by some raging lust , which imperiously treads and tramples upon him ; yet doth hee not yeelde and give himselfe over to the power of lust . grace within bestirs it selfe , the heart sighes and groanes and seekes to god for succour . if thy case be thus , that thou abhorrest sathan and his snares , that thou delightest in the law of god concerning the inner man , that thou ponderest with care and diligence willingly and setledly to follow the things of the spirit , ( that is ) such things as the spirit prompts and suggests ? doe you grieve inwardly for that dominion which the flesh exerciseth over you , lessening the power and practice of sinne all you can ? not leaving the reines to corruption to carry you whither it will , but rather holding it in with a bridle of righteousnesse . doth not the feare of god in you ( though sometimes driven from its station ) still dwell as controuler in your soule , represse refractory thoughts and affections , and sway your heart against the naturall inclination , that you may keepe gods word , that though you bee interlaced with the flesh , yet you give the guidance of your life to the holy ghost , loving that he may have the principality in you ? doe you chiefly attend your spirituall being , and principally affect things in heaven , and not things on earth ? doest thou submit to the commandement with pleasure in it , so as thou canst truly say : i am content to doe thy will , yea thy law is within my heart . doest thou lay hold upon good thoughts and desires so soone as they offer themselves unto thee , welcomming them in the kindest manner into thy heart , and constraining them by a respective usage to stay still with thee ? so soone as any good motiō arises , doest thou ( feare the deceitfulnesse of thy heart , and ) pray with david , knit my heart ; this fickle fugitive heart of mine is alwayes ready to steale from thee , knit it o lord , and tye it fast unto thy selfe , that as it is now with thee , so it may still continue . o lord keep this frame of the thoughts of thy servants heart for ever . are thy failings , matter of daily humiliation unto thy soule ? doest thou finde and feele that nothing under the sunne , more stings and pierces thy soule , than to be now and then overtaken with sinfull passions , or carried away with the swinge of any corruptions , against thy godly purpose and resolutions ? doest thou love righteousnesse it selfe , as righteousnesse , bee the thing and subject of never so small a nature ? and dost thou hate sinne , as sinne , bee it never so little in thine eye ? is the one precious to thee for his sake whom it resembles , and the other loathsome because it opposes the almighty ? doest thou obey god out of a love of goodnesse , seeing a beauty in the wayes of holinesse , being humbled when thou hast done thy best , that thou canst bring no more glory to him , & dost thou love righteous men for righteousnesse sake ? is thy service ready and cheerefull , without repining and delay ? canst thou be content to obey against profit , pleasure , credit , liberty , ease , the liking of the world , or carnall friends , preferring gods commandements above all things , yea life it selfe ? art thou sensible of the dishonour done unto god , and more vexed for that , than for any disgrace or injury offered to thy self ? it is a good signe . but art thou quick sighted into the faults of others , and indulgent towards thine owne , it is an ill symptome . the best men are most severe against themselves , and tender over others . a gracious heart dislikes sinne in any , but in himselfe most of all . he is very backward in censuring others , but exceeding forward in accusing himself . none can say so much against him , but he is ready to say much more . he loveth goodnesse in the greatest enemie , and hateth sin even in the greatest friend . art thou conscionable of the least offence , as wel as the greatest , cherishing an universall hatred of all sinne in thy soule , whether secret or open , without exception , and carying a constant purpose and resolution in nothing willingly to sinne against god ; but whatsoever thou knowest to be a sin thou wilt not deliberately doe it for all the world , at all times , and in all places , though no eye sees thee , and it may be beneficiall unto thee ? here is a notable signe that grace hath gotten the upper hand , when as thou preferrest vertue before vice , even then when in humane reason , vertue will be the loser , and vice the gainer . an unsound conscience is large , and can swallow downe any thing ; the sincere conscience is strait , and the least bone , though but such as are in little fishes , will sticke in her throat . neglect of smaller matters may justly bring our obedience in greater matters in suspition ; the same god that requires our fidelity in the one , requires it also in the other . a gracious heart , is like the eye , troubled with the least more , & certainly hee that is unjust in a little , will bee also unjust in much . is the uprightnesse of others of gods servants , more highly esteemed by thee than thine owne ? doest thou see greater excellencies in them than in thy selfe ? feelest thou no bottome in other mens praises , when thy heart tells all is not well within . an humble christian hides himselfe in the closet , and as in prayer , so in all good duties shuts the doore , he is much affected with a sense of his owne infirmities , resting it selfe wholly upon the power of god , to be perfected in her weaknesse , and is many times more humbled , for the mixtures and defilements of good workes , than for some workes simply evill in themselves ; he desires to be good , rather then to be thought so . are the sinnes of others , and the sorrowes of the church , as sensible and bitter to thy soule , as thine owne ? canst thou forget thy selfe , and thy particular businesse to lay these to heart ? doest thou rejoyce alwayes to be crossing and thwarting thy selfe in those succours , and supports of sinne which thy corruption suggests ? is that experience which thou hast of sinne , and of grace , no dead but a stirring experiēce , quickening thee to duty , and mortifying corruption in thee , so as not onely knowledge , but conscience also swayes thee to christian duties ? and art thou as carefull to persevere in grace , as once to imbrace it , these are good signes . cheere up therefore thy drooping spirit , the lord by the power of his grace hath tooke possession of thee . nothing but grace alone , is able to keep the love of sinne out of the heart , though peradventure some other thing may keepe it out of thy hand . civility and hypocrisie may a little snib sinne , or bid it for a while stand aside , and give way to better things , but it is onely grace that strikes this goliah dead . it is onely the spirit which subdues the flesh . but wee must know , there is a great deale of difference , betweene forsaking of sinne , through the strength and power of grace , and for other carnall ends and by-respects ; for an hypocrite may sometimes forsake sinne , ( not out of any love to god , or hatred of ill , but ) because sinne leaves him , happily hee feares it will bee some losse or discredit to him , or else fit meanes and opportunity of committing it , serve not his turne , and therefore hee forbeares . it is nothing for a man to bee chast , where there is no provocation to uncleanenesse . here was the tryall of iosephs integrity , that though the occasion were offered by his owne mistresse to doe the deed , in such secresie and security that no eye perceived it , yet the feare of god overruled him . many seem to bee meeke and moderate men , while they are well dealt with , but let some injury bee offered and the contrary will appeare : that wee are indeed , which wee are in temptation ; examine thy heart then in this particular , what is the ground of that divorce which seems to bee betwixt thee , and thy olde lusts ? if it flowes from any thing in the world , but the love of god and goodnesse , thou art in a wretched conditiō , be thy thoughts of thy selfe never so pleasing . art thou one whose heart likes well of sinne , though thou canst not or darest not commit it ? art thou one who when thou art convinced and rebuked of thy failings , thy heart riseth against the reproofe , though for thy credit , and profit sake , thou seemest to welcome , and thankfully entertaine the same . i tell thee thou art in a dangerous condition , thou hast but weake and slender evidence of the spirits prevailing in thy heart . but why saith the apostle here , yee shall dye , and not , yee shall be damned ; in as much as that is chiefly meant ? because the spirit of god would drive men from sinne , by that which is most fearefull , to their present apprehension ; the remembrance of death doth more forcibly move the minde , than the remēbrance of hell , though hell bee a thousand times more grievous then death for our affection is moved according to our knowledge of the thing : that which most wayes is knowne , affecteth most , wee know hell onely by faith , but we know death to bee fearefull by reason and sense , because we feel it growing upon us eve●y day . the opposition made here by the apostle warnes us , that a necessity lyes upon us to mortifie our sinfull lusts . it stands upon our lives , unlesse we slay sinne , sinne will not faile to slay us . it is like a serpent in our bosome which cannot live , but by sucking out that blood whereby wee live . what pittiful folly is this ? we hate them which pursue our bodily life , we eschew them by all meanes that would spoile us of our worldly goods , onely wee cannot hate sathan to the death , who seekes by sinne to spoyle us of eternall life . that same commandement which was given to adam and eve , if ye eate of the forbidden tree ye shall dye , is in effect here given to us all , if you live after the flesh you shall dye ; let not us make an exception where god hath made none ; every sinne to us is that forbidden tree to adam , if wee meddle with it , we shall finde no better fruit than he found : bitter death growes upon the pleasant tree of sinne , for the wages of sinne is death . it is therefore a point of great wisdome to discerne betweene the deceit of sinne , and the fruit of sinne . hee that would rightly know the face of sinne when it stands before him , to tempt him , let him looke backe to the taile of that sinne which he hath already committed , and the sting which it leaves behinde it . the perishing pleasures of sin are paid home with everlasting perdition ; it is done in a moment , but brings forth death , and breeds a worme that will never die . men may sleep in their sinne , but their damnation sleepes not . every mans state in this life , is a prediction of that condition which hee shall have hereafter . hee that soweth to the flesh , shall of the flesh reape corruption , but hee that soweth to the spirit , shall reape immortality and life . no man commeth to heaven , or hell , but by the way that leads thereunto . a wicked life is a thorow-way to the place of darknesse . but a godly life is the direct path to salvation . as the tree fals , so it lyes , and it commonly falls on that side , which did most bend towards the earth before : if the greatest growth of our affections and actions , spring out after the spirit , no doubt , we shall fall on the right hand and be blessed ; but if otherwise they grow downeward , and thou live after the flesh , assuredly thou shalt fall on the left hand and perish irrecoverably . wee shall not be judged according to the particular instant of our death , but according to our general course of life ; 〈◊〉 according to our deeds in that present , but according to the desires of our hearts before . but seeing they who walke after the flesh are dead already , why doth the apostle say , you shall die ? i answer , both are true , every ungodly person is now dead , but yet a more fearefull death abides them . for albeit they be dead in sinne , and deprived of the favour of the creator , yet the vaine comforts of the creature doe so bewitch them , that they know not how miserable and wretched they are , but when the last sentence of damnation shall bee pronounced against them , they shall not onely bee banished from the presence of god , into everlasting perditiō , where the fire of the lords indignation shall perpetually torment them , but they shall also bee stripped of all comfort and refreshment from the creature whatsoever . the least degree of their punishment shall be a fearefull famine of worldly supportments . hee that knowes any thing of the narrow way to heaven , of the nature of gods justice , and the cunning sleights of satan , of the difficulty of true repentance , and how fearfully mans heart is hardned , by custome and continuance in sinne , would not delay making peace with god , till his last houres , for ten thousand worlds . which when i consider , i cannot but deplore the iniquity of our times , wherein not onely carnall men have set themselves to worke all manner of sinne with greedinesse , but even they which heretofore have probably seemed to mortifie the deeds of the body , doe now renue the battle , and are in outward view reconciled and shake hands with the flesh : now are the dayes wherein the love of many shall waxe cold , when men shall bee lovers of themselves , lovers of pleasure more then lovers of god. oh how is the spirit quenched , and the flesh inflamed every where ? shew me the man that truly endeavours the suppressing of sinne . oh this is a hard taske , it requireth much patience , and vigilancie , and will bring no small paine and sorrow to the flesh in the end . what then ? be not dismayed , thy future peace will more then recompense thy present trouble . what availes a little outward flashy joy , when the conscience is disquieted and vexed within ? who would redeeme a moment of pleasure , with eternity of paine ? all is but bitter sweetes , so long as sinne raignes . what is the reason of these fearefull outcryes , and desperate conclusions of christians , concerning their spiritual estate ? whence is it that they taking satans part in accusing and condemning themselves , do utter such dolefull exclamations as these ; when conscience is throughly awakened . alas , i have most wretchedly spent the prime and strength of mine age in vanity and pleasure , in lewdnesse and lust : the best of my time hath been wofully wasted in obeying sathan and serving my selfe , and therefore though i be weary of my former wayes and looke backe upon them with a trembling heart , and grieved spirit , yet i am affraid god will never vouchsafe to cast his eye of compassion upon my soule . though i have beene a professour long , yet many times my heart is full of doubting when i call to minde the hainousnesse of my unregenerate life , and see since i was enlightened and should have behaved my selfe in forwardnesse and fruitfulnesse for god answerable to my former folly and licentiousnesse in evill , so many slips and imperfections every day , and such weake distracted discharging of duties commanded both towards god and man , that my very spirits sink within me . many times when i reach out the hand of my faith to fetch some speciall promise into my soule , for refreshing and comfort , comparing advisedly my owne vilenesse and nothingnesse , with the riches of mercy and grace shining therein , i am overwhelmed with admiration , and thinke with my selfe , how is it possible that this should bee ? can such glorious things belong to such a wretch and worme as i am ? i cannot deny but there is mercy enough in god , but for me , such a notorious wicked liver as i am , mercy for me , surely it cannot be . alas ; i have beene no ordinary sinner , my corruptions have carryed me beyond the villanies of the vilest creature you can name , the enormity of my wayes have set an infamous brand upon mee in the sight of the world , besides those secret pollutions and sinfull practises which no eye ever beheld save god alone . had i not beene extreamely outragious , and gone on thus with a high hand , i might have had some hope , but now all expectation failes me ; i despaire of salvation , &c. oh the feares and perplexities which pursue the soule when sinne is once committed , conscience unpacified will rave , and dragge a sinner before gods tribunall . the sting of an accusing conscience is like an harlot , more bitter then death . who so pleases god shall escape from it , but the sinner shall bee taken in it . conscience being disquieted , no earthly thing can asswage and mitigate it . yee shall live . after that god hath called , iustified , and sanctified a poore sinner , hee glorifieth him at last with himselfe in eternall blisse . death is but a sleepe to such as are in christ , wherein the body is separated from the soule , rotting in the earth a while , that it may bee the more capable of glory hereafter ; but the soule is immediately transported into heaven , and there remaineth unto the last judgement , praising god , and expecting the consummation of the kingdome of glory . before the comming of christ , the powers of heaven shall be shaken ; sunne and mooone shall suspend their light , the starres shall seeme to fall from heaven , the elect shall rejoyce , the reprobate shall tremble ; the whole universe shall bee consumed with fire , and depart with a noise of the chariot wheeles , the earth and elements , with the workes thereof , shall be consumed in a moment , and brought to nothing . at the same time shall the trumpet be heard , soūded by an archangell , & christ shall come in the clouds with great power & glory , with a troop of angels . then the elect which were dead , at the hearing of the trumpet , shall rise with their bodies , and the rest alive shall be changed in a moment , and all of them shall bee made like the glorious body of christ. after which , they being gathered before the throne of god , shall bee separated from the reprobate , and caryed in the aire , & set upon the right hand of god , where they shall heare this sentence ; come ye blessed , &c. after which they shall enjoy everlasting happinesse : the parts whereof is eternall life and perfect glory . this eternall life is that fellowship with god , whereby god of himself is life unto the elect. they shall not need meat , drinke , sleepe , aire , heate , cold , breath , physick , apparell , the light of the sun , or moone ; for the spirit of god shall bee instead of all these , from whom immediately they shall bee quickened for ever . their glory consisteth in this that they shall continually behold the face of god. 2. they shall be like unto christ , just , holy incorruptible , glorious , honourable , beautifull , strong , nimble . 3. they shall possesse the new heavens , and the new earth , they shall joyfully praise and laud the name of the lord world without end . finis . a table of the principall heads . a disorderly affections discovered . page 41 misery of being guided thereby . 47 antidotes against sinne . 65 b beginnings of sinne to be resisted . 190 better be in hell than offend christ. 197 body not to be pampered . 220 c how a man may know whether his heart be carnall . 87 conscience corrupted , and how . 33 what a stirring conscience is . 35 carnall men indocible . 38 corrupt motions natural to a carnall heart . 61 a fleshly conscience described . 93 the distresse of conscience that betides the wicked . 154 the estate of a creature cursed of god. 131 rejoycing to crosse a mans selfe a signe of sincerity . 244 d death , what is meant by it here . 127 what the first death is . 141 the second death described . 133 then the most secret sinne shall be discovered . 149 danger of being unarmed . 191 & 218 discovery of a true christian : or , infallible marks to try himself by . 236 christians should discerne betwixt the deceit of sin , and the fruit of sin . 252 f faith a speciall means to overcome temptations . 212 how it doth this . 213 nothing hurts us so much 〈◊〉 our owne flesh . 220 forsakings of sin different . 246 fl●sh , what it signifieth . 7 it disperseth sinne into the whole man. 11 why naturall corruption is called by the name of fl●sh . 8 it cleaves close to our nature . 50 what it is to be fleshly minded . 31 it derives venome upon every action . 51 it tempts daily . 52 it continually warres against the spirit . 55 it is unwearied in sinfull follicitations . 59 it raignes in naturall men . 57 not so in the godly . 100 they are part flesh , and part spirit . 101 we must fight with sathan , if wee would overcome him . 186 g grace abides not in a carnall memory . 96 how a man may know whether grace hath got the upper hand in him . 230 grace cannot stand with the regiment of sinne . 232 nothing but grace can subdue sin . to bee deprived of gods favour , an unspeakeable misery . 141 246 h heart narrowly to be watched . 64 an unsound one discovered . 99 the thorne in our flesh should humble us . 70 want of humiliation very prejudiciall to the soule . 73 symptomes of a good heart . 237 hypocrites speake after the spirit , and live after the flesh . 107 hypocrisie , the danger of it . 170 l law hath a double use . 1 little sins very dangerous . 117 lust growes never old . 62 losse of gods presence , what it is . 138 loathsomnesse of sin described . 194 m misery of being under the flesh . 16 memory corrupt through sin . 36 how discerned . 94 no member to be trusted alone . 85 man by nature uncapable of goodnesse . 27 hee hath nothing in himselfe to glory of . 80 mortification described , discovered . 165 & 183 how we are said to mortifie sin . 174 meanes to subdue the flesh . 185 markes of a spirituall christian. 239 jealousie over our hearts , a meanes to keepe out sinne . 69 licentious ministers reprooved . 106 o originall sin a hereditary disease . 48 it overspreads the whole man. 88. & 49 it is full of propagation . 63 its manner of tempting us . 81 p flesh powerfull to bring about its projects . 57 policies of the flesh , to be studied . 76 pride , disableth to resist temptations . 192 provision for the flesh must be hindered . 219 peace with the flesh dangerous . 226 carnall professors reproved . 109 discovered . 112 our present condition , a prediction of our future . 253 price of sin infinite . 199 r sinners shall be exceedingly reproched at the day of judgment . 146 root of sin must be killed . 171 reason , a weak thing to expell temptations . 214 s soule , corrupted by sin . 23 sin must be slaine , or it will slay us . 250 signes of a fleshly mind . 50 sinne the greatest ill . 197 hainous sins waste the consciēce . 116 to live in any sin , a signe we are under sathans bondage . 120 many begin in the spirit and end in the flesh . 109 impenitent sinners shall surely bee damned . 122 society with the devills , every sinners portion . 151 the spirit onely can mortifie the flesh . ●5 sinne is not driven away with an ●●gry locke . 186 signes of the spirits prevailing in us . 235 a christians strength is in god. 216 & 193 severity against our owne sinnes , a blessed signe of grace . 240 t temptations of the flesh undiscernable . 77 tendernesse of conscience a speciall preservative against sin . 201 it is a great blessing . 202 yet may be turned into a curs . 203 tryall of a true christian. 166 v voyce of conscience to bee hearkened to . 206 vniversall hatred of sin , discovers a gracious heart . 241 w will since the fall corrupted . 39 a corrupt will discovered . 96 men weake in themselves . 176 every sinner underualues the bloud of christ. 200 finis . notes, typically marginal, from the original text notes for div a16314-e440 1 pet. 3. 18 1 cor. 7. gal. 1. 13. esay 44. 7. reas. gen. 6. 3. genes ▪ 8. john 3. 6. rom ▪ 7. rō . 7. 21. 1 cor. 2. 14. rom ▪ 7. 45. rom. 1. 19. 2 cor. 3. 5. luk. 24. 45 quest. answ. tit. 1. 15. what a dead conscience is . 1. tim ▪ 4. what a stirring conscience is . phil. 2. 3. luke 15. rom. 7 ▪ rom. 7. iames 1. 14. joh. 14. 30. gal. 5. 1 pet. 2. mar. 9. 24. rom. 6. rom. 7. 23 rom. 7. heb. 13. 5. hos. 14. james 4. 7. eccles. 1. 8. vse job 31. 1. psal. 39. gen. 39. psal. 101. vse 3. gal. 5. iob 31. 1. james 3. 6. psal 39. 1. rom. 12. 2. vse . ephes. 4. 23 2 cor. 3. 1 rom. 8. vse . 1. vse 2. phil. 3. 8. mat. 5. quest. answ. obiect . answ. acts 5. mat. 25. eccles. 11. job 27. job 2. rev. 2. 11. rev. 21. 18 quest. answ. 1 thes. 4. 16. mat. 25. quest. answ. job 1. psal. 139. 1 joh. 2. 18. esay 66. rev. 22. 8. mat. 13. 1 cor. 15. what vivification is . rom. 6. gal. 5. revel . 3. quest. answ. 2 chro. 20 psal. 119. ephes. 6. 2 tim. 2. 1 pet. 5. 1 sam. 15. 2 pet. 2. deut. 28. 18. psal. 51. 2. sam. 24. 10. acts 24. 26 jonah 4. 4. 1 joh. 5. 4. rom. 4. 7. vse . heb. 12. bellum est , non triumphans . quest. answ. rom. 7. rom. 7 22 1 pet. 4. col. 3. psal. 40. mat. 16. 25 quest. answ. every sin is as the forbidden fruit . eccles. 11. obiect . answ. vse . prov. 7. a liveles life: or, mans spirituall death in sinne wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation. mercy to be found in christ. continuance in sinne, dangerous. being the substance of severall sermons upon ephes. 2. 1,2,3. and you hath he quickned, who were dead in trespasses and sins, &c. whereunto is annexed a profitable sermon at lincolnes inne, on gen. xxii. xiv. delivered by that late faithful preacher, and worthy instrument of gods glory, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. 1633 approx. 207 kb of xml-encoded text transcribed from 67 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a09981 stc 20235 estc s122552 99857676 99857676 23445 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. a09981) transcribed from: (early english books online ; image set 23445) images scanned from microfilm: (early english books, 1475-1640 ; 1392:5) a liveles life: or, mans spirituall death in sinne wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation. mercy to be found in christ. continuance in sinne, dangerous. being the substance of severall sermons upon ephes. 2. 1,2,3. and you hath he quickned, who were dead in trespasses and sins, &c. whereunto is annexed a profitable sermon at lincolnes inne, on gen. xxii. xiv. delivered by that late faithful preacher, and worthy instrument of gods glory, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. [14], 94 [i.e. 102], [2], 26, [2] p. printed by i. beale, for andrew crooke, at the blacke beare in paul's church-yard, london : 1633. the words "the spirituall death .. dangerous." are bracketed together on the title page. the first leaf and the last leaf are blank. p. 102 misnumbered 94. "a profitable sermon preached at lincolnes-inne, on gen. xxii. xiv." (caption title) has separate pagination; register is continuous. a variant has page 102 numbered correctly. 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 sin -sermons -early works to 1800. sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-06 emma (leeson) huber sampled and proofread 2004-06 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a liveles life : or , mans spirituall death in sinne. wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation . mercy to be found in christ. continuance in sinne , dangerous . being the substance of severall sermons upon ephes. 2. 1 , 2 , 3. and you hath he quickned , who were dead in trespasses and sins , &c. whereunto is annexed a profitable sermon at lincolnes inne , on gen. xxii . xiv . delivered by that late faithful preacher , and worthy instrument of gods glory , iohn preston , dr. in divinity , chaplaine in ordinary to his maiesty , master of emanuel colledge in cambridge , and sometimes preacher of lincolns-inne . rom . 7. 9. for i was alive without the law once , but when the commandement came , sinne revived , and i dyed . london : printed by i. beale , for andrew crooke , at the blacke beare in pauls church-yard , 1633. an excellent treatise of the spiritvall death in sinne . ephes. 2. 1 , 2 , 3. and you hath he quickned , who were dead in trespasses and sinnes . wherein in times past ye walked according to the course of this world , according to the prince of the power of the ayre , the spirit that now worketh in the children of disobedience . among whom also wee all had our conuersation in times past , in the lusts of our flesh , fulfilling the desires of the flesh , and of the minde , and were by nature the children of wrath , euen as others . the scope of the apostle in the former part of this chapter , is , to stirre vp the ephesians to a high estimation of their redemption by christ ; and that hee might the better doe this , hee sheweth ●hem their estate without christ ; that they were children of wrath , and dead in sinnes and trespasses : and that they were dead in sinne , hee proueth , because they walked in sinne : that they walked in sinne , he proveth , because they had amongst them some false guides , which here hee reckons up , and declares them to be these three : first , the world ; ( they walked according to the course of the world . ) secondly , the devill ; ( according to the prince of the power of the aire . ) thirdly , the lusts of the flesh ; ( among whom also we all had our conuersation , in times past , in the lusts of our flesh , &c. ) the first point that we will observe as naturally arising out of the words , is this , that all men by nature are dead in trespasses and sinnes . this point is to be considered of all men , both those which are alive , and quickened out of this lethargie ; and those which are yet dead in their trespasses and sinnes . that wee are thus dead in sinne , it plainly appeares by this reason ; all mankinde were represented in our first parent adam , of whose fall this death of sinne , and of nature , was made a part of the punishment ; now he being the root of us all , and that being dead , all the branches must needs be dead also . it is also plaine by places of scripture : as , ioh 5. 25. the dead shall heare the voice of the sonne of god , and they that heare shall live : so againe , ephes. 5. 14. awake thou that sleepest , and stand vp from the dead , and christ shall give thee light . also in the gospell , our saviour christ saith , let the dead goe burie the dead : that is , let such as are dead in trespasses and sinnes , goe burie those that are dead through sinne . by all which places it plainly appears , that all men by nature are dead in sinne . this men consider not : you would thinke it a gashly sight to see churches , streets , and houses for to lye full of dead corpes : but for to see places full of men spiritually dead , which is farre the worse , is a more gashly sight ; and yet who amongst us is there , almost , that doth consider it ? in this death in trespasses and sinnes , for our fuller understanding of it , i will shew you these five things : 1. what this death is . 2. the kinds of this death . 3. the signes of this death . 4. the degrees of this death . 5. the use to be made of it . first , what this death is . to know this , we must understand that as a corporall death , so a spirituall death hath two things in it : first , as in the naturall death there is a privation of life when the soule is seperated from the bodie ; so in the spirituall death there is a privation of the life of the soule ; namely , the extinction of originall righteousnesse ; by reason of which , a man can neither set hand nor foot forward in the waies of goodnesse ; as paul confesseth of himselfe : for as the seperation of the soule makes the body to dye ; so the extinction of originall righteousnesse makes the soule to dye . secondly , as in the death of the bodie there is a stinking carkasse left , when the soule is departed thence ; so in the death of the soule there is a positive corrupted qualitie left , called the flesh , whereby a man is prone to doe all evill : and therefore they are called dead workes : therefore leaving the principles of the doctrine of christ , let us goe on unto perfection ; not laying againe the foundation of repentance from dead workes , &c. heb. 6. 1. and so againe in the 9. chapter of the same epistle , , and 15. verse ; where it is said , how much more shall the blood of christ , who through the eternall spirit offered himselfe without spot to god , purge your conscience from dead workes , to serve the living god. now it seemes a contradiction that they should be workes , and yet dead ; but yet it is so , because besides the privation of good , there is a positive evill , and stirring qualitie , which is active , and bringeth forth these evill and dead workes . now for the chiefe seat of this death : it is chiefly seated in the minde and understanding , and not in the will. the understanding is primum vivens , & moriens primum ; the first living , and first dead : for although the will bee corrupted , yet whatsoever is in it , is carried through the understanding . and this death of the understanding is such a darkenesse of judgement , as thereby a man esteemes not , but dislikes the wayes of god and goodnesse , and approves the wayes of sinne and wickednesse . and in this facultie of man , the understanding , is this death of sinne chiefly seated ; therefore it it is said , ioh. 1. 4 , 5. in him was light , and that light was the life of men . so also , ephes. 5. 14. the place before mentioned , awake thou that sleepest , and stand vp from the dead , and christ shall give thee light : where hee sayes , not life , but light ; for if there be light , life will certainly follow : so againe , acts 26. 18. to open their eyes , that they may turne from darknesse to light . one would thinke , that in these places it should bee life , and not light ; but it is so put to shew that the chiefest seat of this death is in the understanding . therefore also is it said , be renewed in the spirit of your mindes , rom. 12. 2. and to the same purpose also saith iames , iam. 1. 18. the word of truth begat you : now truth hath a reference to the understanding . and thus briefly have i given you a taste what this death is , and the place wherein it is seated . 2. now it followes that we speake of the kinds of this death ; which for the better handling , and benefit of your memories , i will range into these three sorts : 1 the death of guilt , by which we are bound o-over to eternal damnation : and so in the same manner usually wee say , a man condemned is a dead man. 2 the death which is opposed to the life of grace which is the seperation of grace from our soule . 3. the death which is opposed to the lif of joy and comfort , which is a thousand times more terrible than all deaths , if it were truly , and as it is indeed apprehended . which latter death , that you may the better conceive of , i will open it a little to you . god joynes with every mans soule , and gives to the most wicked man some seeming life of grace , and some colourable life of comfort ; for else they would indure an hell here upon earth . for the first ; although the wicked have no true grace , yet they have a shadow of it , as is manifest in their morall vertues . so for the second , for comfort , they have some , although no true comfort : for god is the author of comfort , as the sunne is of light ; which all , both good and bad , doe more or lesse participate of , or else they could not subsist : as may appeare by the contrary ; for , when he doth but once with-draw his comfort from us , it is the terriblest thing in the world : an example of this we may see in christ ; when this comfort was with-drawne from him but in sense and feeling onely , it made him cry out , my god , my god , why hast thou forsaken me ? matth. 27. 46. where gods presence is taken away , there is nothing but horror and trembling : and i have knowne such , that in his absence , when his presence hath beene taken away , have had their soules so pressed with horror , that they have said , that if at a thousan● yeeres end they might enjoy the comfortable presence of god , they would thinke themselves th● happiest men in the world . the absence of this , made luther to say , that if all the creatures in heaven and hell should set to torment him , they could not doe it so much as the with-drawing of gods comfort did . alas , poore creatures , now in this world god is not seperated from you , you feele not the torment of this death , but now you enjoy the crepusculum , and day-light of this comfort ; and therefore although it bee now slightly esteemed , and little regarded , yet when that day shall come that the lord shall totally seperate them from his presence , they shall by lamentable experience learne how terrible a thing it is . thus much for the second point , the kinds of this death . 3. for the signes of this death . the signes of it may be taken from them of the bodily death ; the signes of that are these foure : 1. the understanding faileth . 2. there is want of sense . 3. want of motion . 4. there is a deadnesse in the face . these foure things you shall finde in a spirituall death : first , as those that are corporally dead , want reason and understanding , so doe those that are spiritually dead ; they cannot understand the things of god , no more then men can judge of colours in the darke . i but some man will object and say , the carnall man knowes many things , he hath a generall notion of the god-head , and can talke of the creation of man , and his redemption by christ , he can discourse of faith , repentance , &c. there is a great difference betweene knowing spirituall things , and knowing them after a right manner ; a carnall man knoweth them , but not in a right manner , not in a spirituall manner . and hence is that of the apostle , tit. 1. 16. they professe that they know god , but in workes they deny him , being abominable , and disobedient , and unto every good worke reprobate : the word which there is translated reprobate , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; signifying , unable to judge . indeed in the generall they may understand and like the things that are of god , but come to particular circumstances , that crosseth them ; they , as a divine sayes of them , love veritatem lucentem , non redarguentem ; they wholly dislike particulars , because they bring them to hic et nunc , to particulars . in the abstract they loue holinesse , but not as it is applied to particulars , as it convinces them of their particular sinnes . hence it is that godly men are most hated of them that come neerest to them in shew , because they bring light home to them , and discover their acerrima proximorumodiv , their inward and bosome hatred of their neighbours : it is as much as if one should bring a torch to one that is a doing some unlawfull thing , some deed of darknesse , he would wish him further off : their lives shine as lights , and therefore giving good examples by a shining and godly conversation , which is contrary to the life of the ungodly and hypocriticall ones , they cannot chuse but hate them : and as all wicked men hate them , so especially those that are nighest unto them in shew ; because that their life doth not onely shine unto them , and lay open their vildnesse , but scorch them also ; and therefore they being occupied about the workes of darkenesse , wish them as farre off as they can : so that hence we see , with an approving judgement , not any save those which are quickned , can understand spirituall things . 2. the second thing wherein a naturall death consisteth , was in a privation of sense ; so also is it in the spirituall death ; for their hearts are strong and cannot bee moved ; although i deny not but sometime they may have a little griping of conscience , and sense of gods judgement , which naturally ariseth from conscience ; but they never have any reall and true feeling of it . 3. in a naturall death they are without motion ; so likewise it is in a spirituall death ; for the wicked can no more move themselves unto any good worke , than a dead man can move himselfe out of his grave . 4. in a naturall death there is a want of vigorousnesse and beauty , as well in the face as in all other parts of the body ; so also there is in the spiritual death the losse of that vigorous beauty which followes the life of grace ; they may bee seene to have death in the face ; if a living man beholds them , he knowes how to discerne it : although i deny not but that they may have hypocriticall painted vertues , which may to weake eyes for a great while seeme true ones ; as men may have painted faces that have been taken for living ones , but they are not true graces , such as proceed from the life of grace indeed . i but some may here object and say , have not some men many excellent morall vertues , such as even the godly themselves have not ? indeed it 's true that they have , and these are gods gifts also , but yet they are but as chaines of gold about a dead mās neck , oras pearls in a swines snout : there may be many good things in them , but they make them not good men ; for as the evill actions of good men redound not to their persons to make them evill , so these good actions in evill men , redound not to their persons to make them good ; they may have good in them , but are not good . and thus much for this third point , the signes of this death . 4. to come to the degrees of this death : first , for the death of guilt , that hath degrees ; some men are more bound over than others , as the heathen men that were guided onely by the light of nature , they indeed were guilty ; but the jewes which had a more perfect knowledge , they were more guilty then they : and now we that live under the tropicke of the gospell , and have sermon upon sermon , line upon line , and every day are instructed , are more guilty then the jewes : and amongst us , they that have most meanes , and profit least , are most guilty of all ; and therefore are most bound over unto this death . secondly , for the death that is opposite to the life of grace and sanctification , that also admits degrees : 1. for the first part , the privation of life , indeed there is no degree ; but all that are dead , in regard of the privation and absence of originall righteousnesse , are all dead alike . 2. but for the second , to wit , the positive corrupt quality , which is called the flesh , that admits degrees : for one may be mad and drunke both alike , but the one may have some sparkes of reason more then the other . the degrees therefore of this death , are these three that follow : 1. when men doe oppose and set themselves against a holy life , although it bee closely and cover●ly under other names , for against them directly the divell will not speake , because the knoweth it will not be regarded ; but he speakes against them under names of reproach , which he himselfe hath invented . these men are one of the bottome staires of the chamber of death ; and therefore it is almost impossible they should ever rise , but must needs remaine in a pittifull case , although it may be they thinke farre otherwise . 2. when men are given up to voluptuousnesse and sensuality ; as paul speaketh of the wanton widow , 1. tim. 5. 6. that because shee lived in voluptuousnesse , shee was dead while she lived : even so , the more a man is sunke into voluptuous courses , the more hee is dead , and as it were buried in his corruptions , so that hee is altogether unable to stirre out of them ; it is a very difficult thing to leave them ; as in the sinnes of uncleannesse . 3. when we are indifferent , and care not how things goe ; and this is when a man is addicted unto the death of civill men , which is a degree nearer to life , yet is truly and indeed no better than a death : such as have much restraining grace , these are nearer the gate of heaven then others , yet they are as truly shut out as they that are furthest off ; it is no matter how neere they are to heaven , since they are all out of heaven alike ; they shall be sure , if never any more quickened , to goe to hell as well as others . thirdly , the death that is opposed to the life of joy and comfort , that hath also degrees : god sometimes with-drawes his comfort from some more than others , and so suffers some to have lesse horror then others : thus i have briefly explained this death , in which all men naturally are . i will now answer an objection of bellarmine against that which hath beene said , and so come to the fifth thing . some there be that say , if all men are dead in sinne , as you say they are , then to what end is all our preaching , and your hearing ? for the dead are without life , and cannot be moved with any of these things , and therefore they are all in vaine . to this i answer ; first , that although every man by nature be dead unto grace , yet he hath the lif● of reason in sinne , whereby hee is able to perceive two things : 1. to see that they are dead , and without this life of grace , their conscience telling them so . 2. by the sight and feeling of their death , they are able to bring themselves to the meanes of life , as to the word and sacraments . secondly , i answer ; that though all men be dead , yet there is an end and effect of our speaking , and their hearing : for the word that we speake may put life into them , as the word that christ spake unto lazarus , was able to raise him from the dead . thirdly , wee must know that there is a great difference betweene this spirituall death , and the corporall death ; for this death consisteth in the understanding and will , and is a free willing death ; in it they freely slye good , and embrace evill ; they freely choose the wayes of death , and therefore are said to be already dead : as , suppose a man is resolved to commit murder , or treason , and a friend come to him , and perswade him from it , and cannot prevaile , that man may bee said to bee dead , because he will doe that that will cost him his life : even so we may affirme that that man is dead already , because hee will doe that that will bring death after the doing of it . 5. now for the fift thing , the uses of this point , that all men by nature are dead in sinne . the first use then that wee may make of this point , is , if all men are dead in sinne , then let us be exhorted not to deferre our repentance , saying , we will repent afterward . this is a fault usuall amongst young men , and such as presume of their strength and ability of nature to live a great while , they find nature strong in them , and therefore put off repentance till they be sick , and age bring them to thinke of death : but let such consider that they are dead already , and repentance is a putting of a new life into them : dost thou thinke it is in thy power to create a new life in thee when thou art dead ? surely , no more is it in thy power to repent when thou wouldest . hereby the devil entrappeth many , in putting this conceit into them , that they may repent when they will ; and this hee bringeth them unto , by making them to mistake repentance , in conceiving of it to be nothing else but a sorrow for sinne past , and a purpose to live well afterward , and leave all sinne : he neuer tels them , nor they neuer thinke that it is the creation of a new life in them ; for then they would say more : but they are decejued , this is not to repent , for thou mayest doe all this , and yet when thou hast done , be damned . but such repentance as will save thy soule , is a sorrow for they sinne that is past , and a purpose for the time to come to endevour to leave all sinne , arising out of a love to god : for all repentance ariseth either out of a love of god , or else from selfe-love : if it be out of a love of god , thou wilt presently give thy selfe unto his service , and forsake thy sinne : if it be not out of love to god , but out of selfe-love , that thou purposest to forsake thy sinne , then it is not true repentance , b●● false , and riseth from by-respects . repentance is hard to be had , it is not in thine owne power ; except god breathe a new life into thee , thou canst not repent ; thou art as the red clod of earth before god , of which he made adam ; it had no life , untill he breathed into it : so while the spirit breatheth in us , we are dead . a beast may desire his owne life , so may a man his owne salvation , but hee can doe nothing without the spirit blowes . when then the spirit blowes , why wilt thou be so foolish as to deferre thy repentance unto another time ? if a man upon paine of death were within twenty dayes to be beyond the seas , if the wind should blow well for his purpose the first , second , or third day , would hee bee so foolish as to neglect it , and deferre his journey , and say , it may bee it will blow againe tenne dayes hence , and then i will goe ? no , he will not be so foolish , for hee knowes the winde bloweth where and when it listeth ; and therefore he will take it when it blowes , least it blow there no more . in these earthly things men are not so foolish , why therefore are they so ignorant in this point of spirituall wisdome ? let every one of us then hereby be perswaded to learne wisedome ; when the spirit bloweth , neglect it not : certaine it is , that except it doth blow in thy heart , thou art damned ; therefore when it doth blow , suppose it be at 17. or 18. yeeres of age , neglect it not , omit it not , neither deferre it , it may be it will never blow againe , and thou canst not make it blow when thou wouldest , for it is free . there are none which live vnder the gospell , but at some time or other have had some blasts of the spirit , but in some it vanisheth as bubbles in the water : but let us take heed of that , and unlesse we could have them againe when we would , let us not let them passe : when thou hast but the least sparke , let it not goe out , leave it not till it is become a slame to purifie thy heart . francis spira neglecting these comfortable blasts , at the last wished that hee might have had but one drop of that comfort which once he despised ; and so till his last breath , cryed out , i am damned . god not therefore still on in thy sinnes , falsly perswading thy selfe , saying , thou shalt bee saved : remember what god threatneth unto such men , deut. 29. 19. he that hearing the words of this curse , shall blesse himselfe , saying , i shall have peace though i follow my sinnes ; the lord will not bee mercifull to that man. sit downe therefore but one halfe houre , and consider with thy selfe , that thou art but a dead man , and that thou canst not quicken thy selfe , but it is god onely that is able to quicken thee ; and the quickeneth whom hee will , and those whom he quickeneth are but very few , as the gleaning after the harvest , or the grapes after the vintage , and thou knowest not whether thou art in that small number : consider , i say , but this with thy selfe , and surely this will make thee never to give thy selfe rest , untill thou findest life in thee , and never be quiet untill thou art sure thou art quickened . another use which wee will make of this point , is , if naturally all men are dead in trespasses and sinnes , this should teach us how to esteeme of civill men , and such like ; wee should esteeme of such men as of dead men : and therefore , 1 we should not overvalue them . 2 we should not make them our companions . first , we should not overvalue them . for their beauty , they have none that is true beauty : what beauty have dead men in them ? they are dead , let us not regard their seeming beauty . esteeme the poore saints ; for they , though never so meane , are better then those , though never so brave . grant your civill men bee as lions , ( then which no irrationall creature is better , ) and that your saints are but as dogges ( then which no creature is worser , ) yet a living dogge is better than a dead lion. it 's a signe of a new life to esteeme no carnall excellencie : so saith paul , 2 cor. 5. 16 , 17. wherefore henceforth know wee no man after the flesh ; yea , though wee have knowne christ after the flesh , yet now henceforth know wee him no more . therefore if any man be in christ , he is a new creature : old things are past away ; behold all things are become new : hee , that is , a new creature , will not regard these things , but they will bee dead in his account . they account us but dead men , therefore let us account them so also . secondly , make them not your companions . wee may , and ought to love them with the love of pitty , but not with the love of delight and complacency : if thou love them , and delight in them , it is a signe thou art dead also ; yet in this we are to blame , that wee doe not more pitty them , and seeke their salvation , but wee must not delight in them , and make them our familiar acquaintance , for wee can never thrive in grace till we leave them : for although they bee dead , yet they have a leaven which wil infect thee , although thou perceivest it not . wee use to say , wee will make use to our selves of the good in them , but let the hurt goe : but wee cannot doe so ; for wee are insensibly hurt , when we thinke we are furthest from it : even as a man is tanned when he is working in the sunne , and hee never perceives it ; so doth their company infect us insensibly , when wee thinke least of it : it 's therefore but a folly to purpose to serve god , and not to breake off their company ; yea , it is a plaine contradiction . every man is compared to a coale , he is either living or dead ; if he be a living coale , hee will kindle him that is next him ; but if hee bee a dead coale , hee then will blacke and fully thee : even so it is with company , if it be good and zealous , it will kindle our affections ; but if bad , it will bee sure to infect us : therefore from such company thou must either gaine good or harme ; but for good , certaine it is that thou canst receive none , and therefore thou must receive harme : if thou walke with the wise , thou shalt be more wise ; if with the foole , thou shalt learne folly , pro. 13. 20. the third use wee will make of this point , is this , seeing that by nature all of us are children of wrath , and dead in trespasses and sinnes , this should stirre up those that are quickened , to be thankefull to god therefore . above all , wee ever labour to bee most thankefull to him that hath saved our lives ; and this god hath done for us , let us therefore stirre up ourselves to thankfulnesse . paul , as we may read , rom. 7. 24 , 25. joynes these two together , his deliverance , and his thankfulnesse ; o wretched man that i am ! who shall deliver me from this body of death ? i thanke god , through iesus christ our lord. i confesse the world esteemes not this , but if they have riches therein , they rejoyce ; and so like the dunghill cocke , or unskilfull lapidaries , preferre vaine things before this precious jewell ; but they that have once found the sweetnesse of it , will not lose it for a world : for if wee have but this , what though wee lose wife , children , goods , credit , and good name ? they are all too light being layd in the ballance with this . doe yee every one therefore consider who it was that gave thee this , and to him yeeld all thankfulnesse . let us love much , because as much is forgiven , so much is given to us : paul was much stirred up with this consideration , thinking that he could never doe enough for christ , who had done so much for him ; as appears in many places of his epistles . the fourth use we will make of this point , is , if we are all dead in trespasses and sinnes , then this teacheth us how we should esteeme of the means of grace : if wee are dead , then it must bee an omnipotent power which must quicken us . all the meanes , as the word preached , the receiving the sacraments , &c. are but dead letters , they are but as pennes without inke , god must put inke into them if ever they be effectuall : and therefore as wee must not give too little to the meanes , so wee must not give too much , nor rest in them . when wee come to heare the word preached , it is not the hearing of the minister , but christ in the word preached , which makes us live . it is good to heare the minister , but except wee heare another voyce speaking to the heart , as his doth to the eare , we shall never be the better : it is christs voyce in the word which doth quicken and put life in our soules . but here let mee warne you to take heed of breaking the conduit-pipe from the fountaine ; if thou hearest and profitest not , know that it is because christ speaketh not to the eares of the heart , as well as the minister to our outward eares . the fifth and last use wee will make of this point shall be , if that naturally all men are dead in sinne , this should teach us to try our selves , and see whether wee are dead or alive . consider the shortnesse and uncertainty of thy life here : mans life is like an houre-glasse ; if it runnes his course it is but an houre , and it may be broken before it is run out : ye have but a short while to live here , according to the course of nature , and yet perhaps that course may not runne out too , it may bee broken off before wee are aware ; and then for ever , either in heaven or hell , wee must abide hereafter : oh then never be quiet vntill you see wihther you shall goe , to eternall blisse , or everlasting woe . here the diuels triicke is to put it into mens heads , that a civill life will serue the turne : but he dealeth with them as those that take gold from infants , and give them counters and rattles : and thus he would keepe them from this consideration , perswading them of the latitude of religion , and telling them that they are well enough , seeing they are troubled for some sinnes , and doe some duties , perhaps , in private , but this you may doe , and yet be dead still . if he cannot prevaile this way , then he will labour to hinder them by drawing them on in a voluptuous course of life , or with worldly cares , and so draweth them from themselves , and so makes them never to consider what they are doing , nor whit●er they are going : and therefore is it that in the gospell of saint luke , chap. 16. the prodigall son is sayd , to come home to himselfe , when he once beganne to consider his estate : although their conscience tell them all is wrong , yet the tabrets of lusts and pleasures make such a deane where they are , that they heare it not , and so never consider : nay , if that christ himselfe againe , or the sonnes of thunder should speake , yet except gods spirit should inwardly worke , it would not make men seriously to consider their estates : it is the hardest thing in the world to make men sensible of life and death . let us therefore bee moved in particular to consider whether we are dead or alive . if thou art quickened , thou shalt finde , one time or other , these two things in thee : first , thou once hadst a deepe and sensible consideration of thine estate by nature , thou wert deeply affected with it , so that thou sawest what need thou hadst of christ : till thou hast had this consideration , thou art a dead man. i know god can save thee without this , hee could come without the terrible voyce , as christ could have come without iohn baptist before him , but hee will not , neither ever doth , because it is impossible for a man highly to esteeme of christ till hee is thus humbled ; for hee never will preferre him in particular actions , and take him with all crosses and losses , till hee fully see what need hee hath of him , which he cannot untill he is thus humbled . secondly , consider if thou wer● ever changed from what thou formerly wert ; neither is it a slight change that will serve , but it must bee both constant and generall ; it must not be for a month or a yeare , but daily and continually . it must bee such a change that all where thou livest may see it ; thou must become a new soule in another body : thy change must be so great that thou mayst say , ego non sum ego , i am not my selfe , i am quite another man : there must be as great a change in thee , as there is in a white cloth when it is died blacke . such a change was in paul , he was converted from a persecutor to a preacher : so thou must of a lion be made a lambe : there must as much difference be in us , as is between winter & summer . and now seeing the time of the sacrament is at hand , let us all examine our selves : we must not make excuses to keepe from the sacrament , but as all , nehem. 9. were to come to the passeover , else they were to be cut off from their people , except they could shew some good cause ; so i know no reason why it should not be so still for the sacrament . but againe , on the other side , if wee doe come , and are dead men , wee come unworthily , and eat and drinke our owne damnation in not discerning the body of christ , 1. cor. 11. 29. which we doe when wee doe not sufficiently esteeme it , and conceive not what right we have to , which was the corinthians sinne ; for they knew well enough that that did represent his body . let us therefore take heed we come preparedly ; for as god strooke vzzah for touching the arke with polluted hands , and nadab and abihu for offering of strange fire , so if thou come unpreparedly to the sacrament , he will strike thee . but to returne to the poynt which was even now handled , that all men are dead in trespasses and sinnes , because it is point which concernes all sorts of men , wee will a little further consider it , and in the next place speake of the nature of dead men . dead men are either , 1. such as are starke dead in sinne , and doe make no shew at all of life ; as are all open prophane , and notoriously wicked men . 2. such as are dead indeed , and in truth , but yet make a shew of life , outwardly seeme to have it ; like the angels , that have appeared many times in assumed bodies , but yet have none of their owne that is true and substantiall ; and these are chiefly dissembling hypocrites , or men meerely civill . first , this starke deadnesse , without any shew at all of life , of which sort wee have every where too too many ; consists chiefly , 1. in the privation of life . 2. in an active positive principle . now there are certaine signes arising from both these , and they are 1. positive . 2. privative . 1 the positive signes of a dead man , are these three : first , all those which live any life , whatsoever it be , seeke such things as are agreeable to preserve that life , and hate the contrary : as a man that liveth a naturall life , looketh for food , rayment , &c. so in the life of grace , there is an aptnesse to cleave unto goodnesse , and unto christ , as iron doth to the loadstone : so a man that lives the life of grace , his delight is in praying , hearing , reading , &c. but his lusts , they are aegritudines animae , the soules sicknesses ; they are as thornes to his sides , and smoke to his eyes , and he is never well or at quiet , untill they are removed and gone : but a wicked man , one that is dead in sinne , he is sicke of goodnesse ( as the other is of wickednesse ) and weary of it ; he is too strait-laced in it , and therefore cannot brooke it . a godly man hath an inward aptnesse and inclination to serve god , as fire naturally inclines to goe upward : indeed hee may sometimes contract impurity , and have some corruptions , yet they are but as mud in a cleere and living fountaine , they are soone washed away ; but wicked men are like ditches which are full of mudde at their best , and there it lyes and continues . secondly , another positive signe of this deadnesse , is , when a man lies in any living lust , or knowne sinne : for as a mortall disease and life cannot stand together , no more can a living lust and the life of grace . that is a living lust , when although sometimes hee may have fits of resisting , yet he alwayes gives over , and still yeelds to that lust , saying , it is their nature , and they cannot choose but commit , it , they know not how to resist it ; when as if there was some present judgement threatned thee , upon the commission of it , then thou couldest forbeare : this i call a living lust , and although it be but one , yet if other lusts tempted thee as much as that , thou wouldest commit them also : if thou forsakest other sinnes , because they are sinnes , why forsakest thou not this also ? gal. 5. 24. they that are christs , have crucified the flesh , with the affections and lusts . there is in every man a body of lust ; if any member of that body be unmortified , he is yet a dead man. 1 tim. 5. 6. shee which liveth in pleasure , is dead while shee is alive . some may keepe themselves cleane from some sinnes , but that will not serve ; for if they live in any knowne sinne , they are dead . thirdly , a third positive signe is , when a man hath a secret antipathy against god and godlinesse . some beasts naturally hate some colours ; so some men , out of a naturall inclination , cannot endure goodnesse it selfe , though they pretend some cause . i call it an antipathy when a mans stomacke riseth against a thing , and hee knoweth not wherefore : so they hate goodnesse , meerely out of a naturall abhorring of the thing it selfe , although they pretend some cause for which they hate it . they distant holinesse of life , and for no just cause : if it be you distast such men as professe an holy and pure conversation , onely because they doe not conforme ( as some pretend , ) why doe you distant those also that doe conforme ? if you dislike the professors of an holy life because of the hypocrisie they have found in them , as some have not stood to say , why doe you also dislike those that you are sure are no hypocrites ? they cannot define the holy man they hate , but have a secret naturall hatred to them they cannot tell why : but we know the reason well enough ; it is because they live a contrary life to them , and therefore cannot agree no more than fire and water : indeed fire and water may agree in remisse degrees , but not in intense ; so these men can suffer those which are indifferently holy , but if they come to any perfection and height of holinesse , then they cannot endure them . now the apostle sayes expresly , 1 ioh. 3. 14. by this we know wee are translated from death to life , because we love the brethren : hee that loveth not his brother , abideth in death . so that it is an infallible signe of deadnesse not to love the brethren : if thou hatest the saints ; nay , if thou lovest them not ; nay , if thou lovest them not according to the measure of grace that is in them , and if thou art not grieved for any of their sinnes , by which they may cause scandall , or bee disgraced , thou art yet a dead man. and so much for the positive signes . 2 the privative signes of deadnesse follow , which are these five : the first privitive signe of deadnesse , is want of speech : he that is dead , is speechlesse , and breathlesse ; so he that is dead in sinne , in all holy things is speechlesse ; out of the abundance of the heart the mouth speaketh , saith christ in the gospell , matth. 12. 14. when the mouth is speechlesse , the heart is empty . some that are dead in trespasses and sinnes may speake well sometimes ; but there is no living man but doth speake well . esa. 19. 18. those that belong to canaan , will speake in the language of canaan : their language will shew whether they are galileans or not : every man delights in operations agreeable to their habits . here you may learne to judge of your selves by your words ; not by some words that are spoken by fits , but by thy usuall and customary speech , that is a signe of that that is in you . the godly sometimes cannot speake godlily and holily ; as a fountaine sometimes is stopped up , so that it cannot send forth pure streames , yet take away the rubbish that stopped it , and then it will runne cleare againe ; even so it is with the godly ; and therefore consider your ordinary speeches , if they be not holy and good , it is a signe that you are a dead man. the second privitive signe is coldnesse ; when a man is dead , he growes cold ; so is it with men dead in sinne ; they may pray , but it is coldly ; and so in all other holy duties they are very cold . but some man will be ready to object and say , you tell us of coldnesse , but for any thing i can see , there is as much coldnesse in the best men : for your godliest men are sometimes cold in their prayers . it is true ; but there is this difference betweene the coldnesse of a godly man , and a dead man ; if the meanes be used to a godly man , it doth bring life to him againe : if he be rubbed and chafed with admonitions , or hath the aquavitae of the word , he will recover his heat , because the inward principle of heat still remaines within him . but to a wicked man use never so many reproofes , or admonitions , hee will still remaine cold : let this therefore bee a certaine tryall , if after all admonitions you still remaine cold , you are dead . the third privitive signe is stiffenesse ; a dead man growes stiffe , and in what position his body is in when it is dead , in the same it will remaine , you cannot bendit ; so is it with men spiritually dead , what course they take , what opinions they hold , what company they keepe , they will not bee changed from them . rev. 22. 11. he that is filthy , let him be filthy still : that is , he will be filthy still , they will not be changed : if that they hold to be gods will , be gods will , so it is , then they are right ; but it is not because it is gods will , but because his pleasure fell on what they held . as a rustie hand of a clocke , it turnes not with the day , but stands still ; but if the time of the day chance to be such as it stands at , it is true ; not because it moveth with the day ( as it should ) but because the day hath fell jumpe with it : so these men , if gods will hit with theirs , they will doe it ; if not , they will crosse it : this is a signe of a dead man. the fourth privitive signe is senslesnesse ; hee that is dead , is senslesse : so it is with the spirituall death , there is no sense in it ; they can neither see , heare , nor taste . i but some man will object and say , that is not true alwayes ; for even the wicked sometimes know m●tters of faith ; nay , and sometimes they rellish them too . to this i answer , as it is said of the dead idoll , so may it be said of them : mat. 13. 13. eyes they have and see not , eares and heare not . first for seeing , they see not aright : gods children see experimentally , the wicked only by contemplation ; and there is a great difference betweene them , for as wee see there is a great difference betwixt knowing fire to be hot , and the feeling of it ; so betweene a meere notionall knowledge of gods will , and a knowledge that doth like and approve it . secondly for taste , they finde no taste in gods word ; or if they finde any , like a vitiated pallat , they account that which is most sweet to bee very bitter . thirdly for smelling , they smell no sweetnesse in christs name , whereas to his saints it is a sweet oyntment poured out , that perfumeth all the roome . fourthly for feeling , they feele not whether the law or gospell be applied to them , rub over their skarres , and make them runne downe with blood , they are notwithstanding all that senslesse still : they may have a counterfeit feeling arising from a naturall conscience , but to have such a feeling as may drive them to christ , they cannot ; and therefore still they are but dead men . the fifth signe is this , a living member , if the body be in danger , will have a sympathizing and feeling of the danger ; as the hand will lift it selfe up to save the head , so now if we hearing the case of gods church in what danger it is , if wee take it not to heart , or be not affected with it ( especially now we are put in minde thereof ) it is a certaine signe we are dead men : we should have the spirits that moses and paul had , who even wished to be stroyed , so they might save the church . moses , rather than that should perish , would have his name raced out of the booke of life : paul , for the churches sake would bee anathema . it is a true signe of a living member to bee touched with others miseries ; this was an extasie of love , in which out of love to the church , they forgate themselves . this here we must know , that if the creature could destroy it selfe for god , it could not but be well , because the good of the creature is more contained in god than in it selfe , as the beame of the sunne is more contained in the sun than in it selfe . now is the time of considering this , now is the time of more than extraordinary fasting ; now if you have any feeling , you will shew it ; if you are living men , now you will shew your selves ; now the church lyes in tents , and wallowes in blood , now the foundations thereof are shaken ; never was the face of christendome in such danger as now it is . doe wee thinke to stand now others fall ? if the fire be at one end of the building , shall we be safe which are at the other end ? ( for all gods house is but one building . ) are not they our brethren , and sonnes of the same father ? have they not the same spirit ? are they not of the same profession ? shall wee not then bee ready to helpe them ? wee cannot send armes over to them , but wee may send up prayers unto god for them : christians are stronger than politicians , and their prayers are armies . let us therefore doe what wee can , the storme is not yet quite over . now there are two things that may move us to this : 1. the greatnesse of the judgement . 2. our ability to helpe them . first , the greatnesse of the judgement : it will prove the extinguishing of gods church and the gospell , and when that is once gone , what are all other things ? it was a good saying of that saint , that browne bread and the gospell was good cheare ; what are all our houses , lands , &c. if this spirituall food be wanting ? secondly , consider our ability to helpe them . we may doe much by our prayers ; hee that knoweth not his strength , useth it not : did not one moses , one eliah stand in the gappe ? they did not these things as they were extraordinary men , but as they were gods children : we may by our prayers doe as much ; though one childe may have better gifts than another , yet commonly the father loves all alike ; so god ( although they had better gifts than we ) will grant our prayers as soone as he did theirs . but some man will here bee ready to make a question , and askeme , what i would have him doe for the church now ? he is but a singleman , and therefore is unable to doe much himselfe alone . i answer , though thou canst not doe much , yet these things thou mayest doe ; and therefore , 1. pray for it : god delights to bee called upon , for else his hand is not taken notice of ; but then we see his hand , and acknowledge it , when wee see him granting our desires . so that the strength of a land lyes in christians , and their strength lyes in their prayers , as sampsons strength did in his haire . oftentimes prayer is more available than fighting : moses prayer in the mountaine , did more than ioshuahs fighting in the vallies . if noah , daniel , and iob stood before me ( saith god , ezek. 14. 20. ) they should not prevaile : which sheweth , that if any thing could have prevailed , their prayer would : so also luther attributes all to prayer , as may be seene in divers of his treatises . now this prayer which i urge unto you , must 1. not onely be small expressions of the mind , but now god lookes for strong cryes , and long continuance in prayer . moses prayed all day : christ , which had lesse need than we have , prayed all night ; daniel three weekes : therefore wee that have more wants and needs , ought to bee the more fervent . 2. our prayers must be spirituall , not out of selfe-love ; as to desire the safety of the church , that so under it we may lead a safe and quiet life ; but out of meere respect to god , and love to his church . 3. it must be a prayer of faith ; so the apostle saith , iam. 5. 15 , 16. the prayer of faith shall save the sicke , &c. and a little after , the effectuall fervent prayer of a righteous man availeth much : now there is no man righteous without faith : so according to their faith christ still yeelded to them . 4. pray with constancy and fervency : it is not for a snatch and away , that is pleasing to god ; but a constant performance of duty which hee accepteth . 5. it must bee the prayer of a righteous man : therefore , micah 2. the prophets sought unto god in the time of trouble , but prevailed not , because they were not righteous : for it is said there , vers . 7. doe not my words doe good to him that walketh uprightly ? 6. it must be with humilitie ; and that consists first , in confessing how unworthy we are to obtaine any thing at the hands of god. secondly , how unable to helpe our selves , and therefore to have our eyes onely towards god. another way to doe good to gods church , is , to be more zealous ; seeke unto god extraordinarily : the cause of the destruction of a land , is chiefly the sinnes of the godly . when they grow cold and dead , and lose their first love , then god , as rev. 2. will remove the candlesticke from among them , and take away his gospell . indeed the carnalnesse of dead men , their prophanenesse in contemning of gods saints and his gospel , &c. hasten gods judgements on a land , but chiefly the luke-warmnesse of professors doe it : when israel , as hosea saith , is as a cake halfe baked . let us therefore rectifie our lives , renew our repentance , quicken our zeale , else shall wee be guiltie of the destruction of gods church by our sinnes . 3 a third meanes to doe good to gods church , is , to stirre up others to take to heart the miseries of the church , to pray , to renew their repentance . it would be good if ministers would bee as beacons to give warning to others , and to set them on fire . thus the old christians did , as it were , make an armie ( manu facta ) against god , by joyning together in prayer . this is a blessed action to stirre up others : thus they did in the prophet malachies time , mal. 3.16 . then they that feared the lord , spake often one unto another , ( see the issue of all , ) and the lord harkened and heard it , and a booke of remembrance was written before him for them that feared the lord , and thought upon his name . so , zach. 8. 21. there they did so ; and the inhabitants of the citie shall goe one to another , saying , let us goe speedily to pray before the lord , and to seeke the lord of hoasts , i will goe also . let us therefore , as the apostle exhorts , heb. 10. 24. consider one another to provoke our selves to this good worke of fasting and prayer for the church ; let us marke who is a likely man to joyne with us , and not let him passe . 4 a fourth meanes to doe good to the church , is , to doe it in due time : jerusalem had a time to seeke god ; if then shee would have sought , shee might have beene saved : and christ complaines , luk. 19. 41 , 42. saying , if thou hadst knowne , even thou in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . and so before christ , the prophets of old complained of the people ; as ier. 8. 7. yea , the storke in the heaven knoweth her appointed times , and the turtle , and the crane , and the swallow observe the time of their comming , but my people know not the judgement of the lord. the time to seeke unto the lord is now : some judgements are sudden , and have no fore-runners , as the gunpowder-treason , in such god lookes not that wee should meet him by repentance , because we know them not : others use lingring , such as send feare and rumours before them , as are those mentioned by the prophet , ezek. 22. 30 , 31. there god expects we should make up the hedge , and stand in the gap before him , and so meet him with repentance to stop the judgement . 5 the fifth meanes to doe good to the church , is this , let us doe it with continuance : it may be while the newes is fresh wee will bee fervent in prayer ; but often the newes altereth , and sometimes it happens to be good , and then wee leave off : but this must not be ; wee must bee constant in this dutie , to the very uttermost end of all ; there may be ebbs and flowings , but it is the last issue which brings all : therefore let us continue in this dutie of fasting and praying , that wee may trie that last issue of al. it is the common fashion to make the afflictions of the church onely a wonder of nine dayes . this was the jewes fault , ier. 34. 10 , 11. when they heard of their enemies , for a while they would pray . but although the newes bee good , yet still continue as the importunate widow did to the judge , and your importunitie will move god. set therefore to it , and continue in it ; pray for ierusalem , let those prosper that love her peace , psalm . 122. 6. mourne apart , every familie apart : it is not enough to heare this , and to let the ministers voyce be to you as one that singeth with a pleasant voyce : thus were the prophets to the jewes , ezek. 33. 32. who heard his words , but did not doe them : and therefore god tells them that they shall be destroyed in the judgment . the divel will suffer you to purpose and purpose to doe this dutie , but keepes you from the execution of it , and present practice , which is that onely which may doe the deed . consider it therefore , and deferre not the present doing of this dutie : what can you doe better than to deliver gods church , and you may doe it , although you be poore and despised , yet being gods saints , your prayers are in force with god ; as in eccles. 9. 14 , 15. the poore man delivered the citie by his wisedome ; hee was poore and despised , yet it was hee that delivered it . others may seeme to doe much , and stand vaunting on the hatches , but it is the saints that doe it . if there be any consideration of christ in you , if any love , any grace , any well-wishing to the church , pray for it : this is that i feare , you will purpose to doe it , but will deferre it ; but , beloved , the doing onely god regards . wee , when we reade how much alexander , caesar , and the like , did , we admire them ; why we may doe more by our prayers , performed in a right manner : if you doe it , either the church shall bee delivered , and you shall have comfort ; or else you shall save your owne soules . without you thus pray , you are guiltie of the churches destruction : the horsemen , if they stand still , although they fight not against their owne armie , yet are guiltie of their destruction , because they should have fought for them . the praetor , if hee let the enemies in the gate , hee is the destroyer of the citie , because he should have kept them out : so the saints , which should stand in the breach , if they pray not , they destroy the land : so god saies , ezek. 22. 30 , 31. and i sought for a man among them , that should make up the hedge , and stand in the gap before me for the land , that i should not destroy it : but i found none : therefore have i powred out againe indignation upon them , i have consumed them with the fire of my wrath : their owne way have i recompenced upon their heads , saith the lord god. because hee could not find a man to stand in the gap , therefore hee powred forth his indignation on the land . their not praying destroyes the land : the saints and holy prophets are the chariots and horse-men of israell ; if then they stand still , they doe what in them lies to destroy the whole nation : they are not onely the chariots , but the horsemen also ; they are the whole defence of israell ; and therefore if at these times they be idle , they are guiltie of the destruction of the whole church . hence salomon said , an idle man is brother to him that is a great waster . as a pilot , who for want of attention suffers a ship to bee overthrowne , or split against the rockes , is guiltie of the losse thereof : so the prophet samuell , notwithstanding the people had sinned a great sinne in forsaking god to be their king , saith , 1 sam. 12. 23. god forbid that i should sinne against the lord in ceasing to pray for you : and therefore it is a great sinne not to pray for gods church . the jewes in the captivitie were commanded to pray for the peace of nabuchadnezzar , who was an heathen prince ; how much more then ought wee to pray for christian princes ? and surely , if god should take away from you this prince , and give you such an one as queene mary , you would then know what it is to enjoy such a prince , as now by gods mercie we doe . therefore stirre up your selves to the dutie by fasting and praying , much may you doe this way . ester delivered all the jewes by this meanes : it was not esters word that did it ; for what made the king not to sleepe that night ? how came he to call for the booke of the chronicle ? how light hee on that place of mordecay ? they had first turned god by fasting and prayer , and then hee thus prepared the king for ester to speak . thus then , and by these meanes we may releeve the church in distresse : and therefore if we be true living members , let us manifest our endevour to releeve them by these meanes . and thus much for the signes of men which are starke dead . now follow signes of distinction betweene such as seeme to live , and such as live indeed : and these may bee resembled to such spirits as assume bodies to themselves , and seeme to informe them ; and they are chiefly all civill men . now they are discerned by these and the like signes ; the first signe is this ; as the angels in their assumed bodies seemed to eat and drinke , but manifested not any effect of it , for they did not grow by it : so these man , they seeme to heare the word , but they make no progresse in it : they may seeme to feed on the sacraments , but they grow by none of these meanes , they still goe on in their old tract . they are not unlike some men which eat as much , or more than others , but are never the fatter , but as leane as ever they were : even so the ministers of the gospell now deliver the spirituall food of the word , in as great abundance as ever , yet where is the fruit ? who growes any fatter , any better liking than before ? wee , ( beloved ) desire not to have againe the fruit of our teaching in your understanding only ( although that be good ) but in your practice : like sheepheards which would not have their hay againe of their sheepe in hay , but in the milke and wooll . and hence it is that the apostle peter exhorts them , 1 pet. 2. 2. as new borne babes to desire the sincere milke of the word : and why ? that they may grow thereby . though thou beest never so weake at the first , yet if thou growest stronger , it is a signe of life ; but if thou hast gotten no strength in grace , nor no victorie over your lusts , notwithstanding all the meanes of grace you have had , yet whatsoever you seeme , you are still but dead men . the second signe is ; as the angels , though they were moved , yet it was from no inward , but from an outward principle ; so these civill men , and all hypocrites may be moved , and doe all that good men can doe , but it is not from an inward principle , but from some outward and by-respect . they are like clockes and watches , which are moved by some spring , and therefore when the weights or spring is downe , they move no longer : when that false end which made them take in hand the shew of religion is gone , then they will bee no more religious . thus ioash was religious , but for some by-end ; viz. while iehoiada lived ; and therefore after his death , ioash forsooke god. thus many will be good whilest they are in good families , under good governors , but being removed from them , they turne with the swine to the tumbling in the mire . some againe , good exhortations and counsell will make them live well , and they will continue so , while they are in that good mood : others will bee good while a storme of ficknesse indures , but when the sunne-shine of prosperitie shall beginne to appeare , they returne to their old courses : they are like a bullrush , which hangs downe his head till the storme is over it , but as soone as the sunne shines it lifts it up againe . some may hold out longer than others , yet at the last all will give over , because they are not moved from some inward principle . the third is this ; as the angels assumed those bodies but for certaine times , and places , and occasions , and afterwards laid them aside againe ; so will your hypocrites doe in some places and companies at some times , they will take on them the bodies of living men , and so have a name to live , but indeed are dead : but come they in other places or companies , they will lay aside their bodies , and then will be as profane as any . i confesse , a godly man may bee the worse for being in an ill companie ; they may be myrie and dirtie , but yet they still remaine sheepe : as a pibble and a pearle foyled with the same mire can scarce be distinguished till they be washed ; so the godly , doe but wash them , and then you shall discerne them to be pearles ; but these wolves , the wicked , which onely takes sheepes cloathing on them , comming amongst wolves , cast off that cloathing and become as much wolves as any . the fourth signe is this : as angels or devils which assume bodies , cannot speake heartily as living men , but have an artificiall framed voice , which is from the teeth outward , not heart ; so where there is no true grace but seeming , it may be discerned from the speeches , not in the matter , but in the manner ; an hypocrite may often babble more than the true christian , as a blazing starre shines as bright , if not brighter than the true star ; but there is abroad difference betwixt them ; the one speakes but from the head , and the other from the heart : for a true living man doth speake heartily and feelingly . that the manner of speaking doth much affect others , it is plaine : hence is that that iunius reports of himselfe , that hee lighting into a countrie mans house , which was wholly illiterate and unlearned , hee confesseth that his heartie speaking of faith and repentance , &c. did so move him , that he thought that there was somthing more in it than meere knowledge , and so wrought on him , that by gods grace it converted him ; so that the manner of speaking doth often affect where the matter doth not ; which an hypocrite cannot have . and thus much for the signes of seeming living , but indeed dead men . now having shewed that all are dead , it followes that we should shew the meanes of getting life , which are also comprehended in my text , and they are these two : 1. to labour to see that ye are dead , ( you that were dead in trespasses and sinnes , &c. ) as all men are by nature . 2. to goe to christ for life , hee it is onely that can give it ; so saith my text ( hee hath quickened you : ) it is the propertie of god alone to give life . now wee cannot goe to him but by christ , and we must goe to christ by faith , therefore is faith called a living faith , because it unites christ and the soule together . now the difficultie is in this , that men will not come to christ and take him : some come not for him at all , others take him , but not in good earnest ; as grafts put into a stock , but not so ingrafted as to grow thereby : but when a man is once soundly humbled , then will he come to christ , and not before ; for till then hee doth not hunger and thirst after him : but the extreame hungrie will bee satisfied with nought but meat : as sampson said , give me drinke or else i dye . now life consists in the union betwixt christ and thy soule : this union is by luther compared to fire and iron united , which causes the iron to have all the properties of fire , as burne , scorch , &c. so an humble saint , united to christ , hath all his proprieties , though not in the same measure and degree . the doctrine of humiliation . now these must bee handled distinctly : and therfore the first meanes of life , is to see our selves children of wrath , and that wee are dead in trespasses and sinnes : the point that hence ariseth , is , that whosoever would be translated from death to life , must first apprehend himselfe to bee a child of wrath : that is , he must see the face of god , as of an angry iudge , so farre forth as it may drive him to christ. so that a man cannot be saved untill hee hath not onely a touch or two , but a true sense of sinne , a deepe apprehension of his sinnes , of death , and of damnation ; for onely to such are all the promises made , christ is onely sent to binde up the broken hearted : christ came to call all that were heavie laden , and those onely , those he will ease : peace must be preached to none but those that moume in sion . therefore the apostle saith , gal. 4. 21. tell me , ye that are under the law , doe ye not desire to heare the law ? yea , the law is said to be a schoolmaster to drive men to christ : that is , first there must bee the law before christ can bee had ; for else , although wee should preach the gospell , it would be contemned : therefore christ in his time gained onely the poore ; the poore receive the gospell : that is , the poore in spirit . god will have his jewels of life and salvation to be esteemed , which we will never doe untill we see our miserie , how that we are in the estate of death . as the deliverance out of egypt would never have beene so sweet , had they not beene in extreame slavery and bondage first . god deales with us , as princes doe with their malefactors ; first they bring their neckes to the blocke , and then give them a pardon , for then they apprehending death , the pardon is the sweeter and more welcome and acceptable to them . indeed if the question were made , what god could doe in his absolute power ; i know that god might convert us and not humble us if hee would ; he might say as hee did in the creation , let it be , and it must be : hee might come in a still voyce onely , without sending before a voyce rending the rockes : hee might use lightning and no thunder , but wee speake of his ordinary course , wherein hee will not ; for none are saved but such as have not onely a sight , but also a deepe apprehension of their sinnes . for the better understanding of this point , wee must consider these things : 1 that there are three things which keepe a man from christ. first , vnbeleefe : when men will not beleeve that he which was borne of the virgin mary was christ and god ; therefore about the proving of this , the apostles did spend most time , because then it was hard to beleeve . secondly , not caring for christ : as those that came not to the kings feast , they beleeved that there was a king and a feast , but cared not for it , they regarded more their oxen , &c. thirdly , not willingnesse to part with all for christ ; they will not take him upon all conditions : they see some need they have of christ , but not much ; and so they will forsake some things for him , but not all : they are loath to part with their master sinne ; like the young man in the gospell , he had done a great deale , yet he would not part with his possessions . but to these three things must be opposed three other things to bring us to christ : 1. faith to beleeve he is god. 2. a sleight humiliation to bring vs in love with christ. 3. sound humiliation , to be willing to part with all for his sake . the first is received amongst all christians , although it is to be feared that many doe beleeve it but confusedly . the second is a sleighter manner of apprehending of christ , and that a little sorrow will doe , a little humiliation . but the third ( which we must have before we can be saved ) to be willing to forsake all , to leave every sinne for christ his sake : and that we will not doe vntill we be thorowly humbled , & are fully broken harted : therefore first a deepe humiliation is necessary for salvation . secondly , if we have not such an humiliation , then either : 1. we will not come to christ. 2. or we will not stay with him . 3. or else we will not doe or suffer any thing for him . and if wee want any of these wee cannot be saved . first , if we be not truly humbled , we can never come to christ , nor regard him : we may preach christ long enough , and no body will regard him , except they be soundly humbled for their sinnes : as in the law no body did care for the citie of refuge , but he that had slaine a man ; to him onely whom the revenger of blood pursueth , is the citie of refuge sweet : when the fiery serpent had stung a man , then he looked to the brazen-serpent , and nevertill then : so when we see our sinnes and miserie thereby , then , j say , and never till then is christ welcome . the prodigall sonne never thought of returning home to his father vntill he saw that he must else starve ; when he saw he could no longer subsist , then he returned . so , when wee are so humbled for our sinnes that we see we shall indeed be damned without christ , then , and never untill then we care for him . secondly , although we doe come to christ , yet without we be truly humbled wee will never stay with him , althougst wee may rejoyce in his light for a season . and for the better understanding of this , consider the foure sorts of grounds which represented foure sorts of hearers , mat. 13. the first were not humbled at all , ( it fell by the wayes side , and presently the fowles of the aire devoured it , vers 4 ) the second was humbled a little , but not so much as to suffer for him , ( the sunne parched them for lacke of rooting , vers . 6. ) the third sort were so farre humbled for sinne , that they suffered some persecutions , but would not part with all for christ , the world they esteemed more ; the thornes choaked them , vers . 7. ) but the fourth ground was fully humbled ; that is , they were so humbled in a sight of their sinne , that they saw that they had more need of christ , than of any thing in the world , and so would part with all for him , and suffer any thing ; and therefore they are said to bring forth fruit with patience . others may stay a while with christ , but when that comes that they preferre before christ , then they leave christ ; for untill a man can bring his heart to that passe , that he can prize christ above all things , undergoe all persecutions for his sake , he is not soundly humbled , but is like the second and third ground . 3. if wee stay thus with christ , yet except wee be thus humbled , we shall neither suffer nor doe any thing for christ. if christ had bidden paul , ( before he was humbled ) to have done so much for him as he did , he would never have done it ; but when he was humbled , then , lord , what wouldst thou have me doe ? and the reason of this is apparent , if we consider these things : first , there are many lusts that doe encumber us whilest our hearts are unbroken ; so that there is such a basenesse on the outside of religion , that except we be humbled wee will never like it , but shall be offended at it ; and like proud servants , say our wages are too little , our fellow-servants too base : but on the contrary , hee that hath once beene soundly humbled , thinkes all too good for him . secondly , there be such strong lusts to be mortified , which cannot be done without humiliation , that we care not for christ : our lusts indeed may for a while sleepe , but when once they are awaked , like sampson , they cracke a two all the bonds of good purposes and vowes ; they are never slaine untill we be soundly humbled . thirdly , there are such contrary lawes to bee delighted in , that wee can never frame our nature unto , untill we hunger and thirst after christ , and ●●en his lawes will bee meat and drinke unto us : for before we delighted in the law of the flesh , but now if we be truly humbled , we must delight in the law of the spirit . fourthly , there are so many strong lusts to be parted from , so many isaacks , which every man at some time or other will be called upon to offer up , the which if hee doth not doe , hee will damne his owne soule ; yet untill he is humbled , and shewne what damnation is , he will not buy salvation so deare . for these causes is humiliation necessary in the first place : therefore in the scripture this method is alwayes used , by the prophets , apostles , and christ himselfe , they preached ever repentance and humiliation before sanctification and justification : this was christ order , as you may see , luke 4. thus did nathan with david , he laboured to humble him , before he told him god had forgiven him . thus did ionas ; yet forty dayes and nineveh shall be destroyed , ion. 3. thus also god dealt with adam in paradise , he intended to reveale unto him the promises of the gospell , and yet at the first he strikes him downe with terror that made him hide himselfe , then he told him of his sinnes , and after all reveales the gospell unto him , ( the seed of the woman shall breake the serpents head , gen. 3. ) thus dealt peter with his auditors , acts 2. 38 , 39. repent and be baptized every one of you , &c. thus you see that humiliation is so necessary , that without it there is no salvation : let us come in the next place to make some use of it . therefore ( my brethren ) seeing this is so , content not your selves with morality and civility , except you have more in you than nature can give you ; nay , except you be all new , not patched up ; as 2 cor. 5. except you bee wholly changed and cast into a new mould , being first broken by humiliation , you cannot be saved . try therefore whether now you doe that that others will not doe ; wherein else doth the power of religion consist ? try whether you have denied your selves , and throughly mortified your dearest lust , and what soever the fl●sh desireth ? and whether you bee sicke of sinne ? regard not what the world prizeth , labour you to h●ve yo●r hearts broken , else you may pray , be charitable and loving to oth●rs , and with herod , make a conscience of many things , yet all will stand you in no stead , because it commeth not from an humble heart : for be it never so holy a dutie , never so constantly performed , except it comes from a broken heart , god accepts it not : so the prophet david saith , psal. 51. 16 , 17. god careth not for sacrifices , ( and yet they were his ordinances as well as our prayers , ) onely a broken heart was pleasing ●nto him ; and therefore whatsoever you have done from a broken heart , is accepted of god. but here satan deceives men , with gilded things , namely , formall performance of holy 〈◊〉 which when they need them ( as in the day of 〈◊〉 or trouble ) stand them in no stead . as often he coozeneth witches , in giving them money to doe some murders , they laying up the money , and when they have need of it , going to fetch it , have found nothing but dry leaves ; even thus will all the holy duties wee have performed from an unbroken heart faile us . they are like glowormes , they glister greatly in the darke , but when once the sunne comes , their light is nothing . so paul , before he was humbled , hee accounted himselfe a godly man , and none better than he ; but afterward , hee was not worthy ( as hee said ) to be counted an apostle . therefore deceive not your selves any longer , for nothing is more dangerous than an unsound heart , therefore take heed it deceive you not : if you never have beene humbled , now labour to be humbled ; for it was that that made the publican to be justified rather than the pharisie , because hee was humbled and the pharisie was not : and indeed none are further from salvation than those that content themselves with outward formalities . now in humiliation , for our fuller understanding of it , i will explaine these three questions : 1 wherein humiliation doth consist . 2 what kinde of sorrow is required in this humiliation . 3 how we shall know whether our sorrows are true or not . the first question is , wherein consists this true humiliation ? i answer , in three things : 1. in seeing your life to abound with acutall sinnes , then in looking into your heart and nature , which is wholly corrupted , and the root of all evill , and where your corruption is strongest , as fire in the root . many labour to excuse their sinnes from their nature , because that that is prone unto it ; but that makes their cause the worse , it increaseth their vildnesse ; for , why hast thou such a nature , and dost not curbe it ? besides , their natures are odious to god , though they never should breake out ; as a serpent is odious unto us , though he never hurt us . further , consider , hast thou not made thy nature worse ? every sinne thou hast committed makes it worse ; for actuall sinne doth more increase the custome and habit of sinne ; so that besides adams sinne , thou thy selfe art guilty of corrupting thine owne nature . 2. in considering that there is nothing in thee that is good at all ; so the apostle saith , rom. 7. 18. for i know that in me dwelleth no good thing : and , gal. 3. 22. the scripture hath concluded all ( not onely men , but things ) under sinne . men thinke well of themselves , because they have much good in them ; but consider with thy selfe thou hast nothing good in thee at all : can good fruit proceed from an ill tree ? 3. in smiting thy heart with an apprehension of death , hell , and misery , due to thy sinne ; then wilt thou find thy selfe in a miserable estate , and canst not chuse but be humbled , when in consideration of these things , thy heart smites thee , as belchazzars did him . and so much for the first question . the second question is , what kinde of sorrow is required in this humiliation ? i answer ; not those violent flashings of sorrow , which for a while amaze like a land-stood , but it must be this : when thy judgement is enlightned to see thy estate , and the judgements of god hanging over thee ; and after this convincing , then thy affections are stirred to mourne for thy sinne . if the judgement bee fully convinced , the affections will follow : therefore in scripture , when any is said to be humbled , in those places is shewed that their affections were stirred ; as we may see , acts 16. in the jaylor : and of peter , it is said of his conversion , he went out and wept bitterly : so also of those , acts 2. it is said , they were pricked in their hearts : for the ground of their sorrow is the convincing of the judgement , which workes upon the affections ; therefore christ saith , the spirit shall come to convince the world of sinne , &c. ioh. 16. 8. the other sorrow not arising from this convincing of the judgement , is but a passion , and so is streight gone ; this is an affection , and so is more permanent although it is stiller , as the deepest water ; are ever stillest . and so much for the second question . the third question is , how shall he know whether these sorrowes of his be true or no ? to this i answer , there is an humiliation not deepe enough , a sleight humiliation ; and there is another too deepe , which so drownes vs in sorrow that it takes away all hope of salvation , and brings despaire , such was the sorrow of iudas and achitophel : but the third and true , is an indifferent betweene both : sometimes there may be an humiliation and no grace , as there may be a plowing and no sowing . but true humiliation differs from other sorrowes thus : first , in the rice of it : both a godly man and an hypocrite may ; first , be wounded with gods wrath : secondly , desire freedome from hell ; but into the godly god doth instill gracious seeds , whereby hee is humbled for sinne as well as hell , and desires grace as well as mercy : but the hypocrite onely desires mercy and freedome from these torments , and therefore when the terrour ceaseth his holinesse and desire of goodnesse ceaseth , and so being eased from the torments , he cares for no more ; but the godly hee desires to be joyned to christ , and to have his lusts mortified . secondly , in the continuance of it : hypocriticall humiliation may be longer or shorter , but it is never constant , it doth vanish ; but true humiliation doth last all the life long . the humiliation of hypocrites is like iron , which while it is hot in the fire you may fashion it which way you will , but when it is once out , it is presently stiffe againe : so pharaoh as long as gods hand was on him , hee would let the people goe , but as soone as the fire of affliction was removed , his heart was hardned , so was ahab and saul . but in true humiliation god takes away the iron heart , & gives an heart of flesh , so that although it may be brawnie a little , yet still it is flesh : hypocrites so long onely as they are under the judgement are soft , but the heart of the godly is alwaies soft . thirdly , by the signes of brokennesse of heart : now brokennesse of heart 1. heales our sinnes . first , the beloved , the master sinne , and then all the rest : other humiliation skinne over , but cures not ; it stops the streame for a while , but it breakes out againe : it may cause you to make many purposes to leave the sinne ; yea , and to leave it awhile , but you will returne to them againe ; whereas if one bee truly humbled he is stronger against that beloved sin than against any other ; not but that hee hath strong inclinations to that sinne , but hee is more shye of it , and shunnes the occasions of that sinne , because hee hath fully felt the smart of it , and hath by his humiliation seene that sinne more than any other . now after the beloved sinne is once healed , then the other sinnes will soone be healed ; as in a cloth by washing out a deeper staine , the same labour doth wash out lesser staines . 2. it causeth love of christ : so mary magdalen , because she was humbled much , and saw that christ had forgiven her much , therefore she loved much . so paul , who was much humbled , ever expressed a servent love to christ , as we may see , acts 21. 13. where hee saith , having beene perswaded by his friends not to goe to jerusalem , i am ready not to bee bound , but also to dye for the name of the lord iesus : as who should say , i feare nothing , because i care for nothing but christ , so also , 2 cor. 5. 14. he saith , the love of christ constraineth mee : and therefore when by humiliation we see what christ hath done for us , we thinke we can never doe enough for him . now you may know if you love christ or not , by these signes : the first signe to know the love of christ , is obedience ; hee that loveth christ , keepeth his commandements , and they are not grievous unto him . the second signe is this ; if you love him , you shall finde in your heart that you love him , your heart will be carried towards him ; as i can tell if i love a man , for then my heart is carried towards him . the third signe to know the love of christ , is this ; it causeth me to esteeme of spirituall things , to prize them at an high rate , and other things little worth : for when a man is soundly humbled , aske him then what he desires most , he will answer christ and grace , and that his corruptions may cease in him ; as for outward things , hee passeth not for them : as a man that sees he must dye , hee cares for no outward wealth , take you that , give him onely the pardon of his sinnes . the fourth signe of the love of christ , is this ; it maketh him content with the meanest condition . the prodigall sonne , when he was humbled , so he might be in his fathers house he was content ; he liked the meanest condition , even to be a servant ; i am unworthy to be thy sonne , make mee as one of thy hired servants , luk. 15. 21. so paul , after hee was humbled , thought himselfe unworthy for the saints company , and that not for a fit onely , but even ever after he still cryes out , i am unworthy to be an apostle . thus naomi , returning home to her countrey , said , she went out full , and yet had nothing but her selfe , sonnes , and husband ; she accounted any thing too much for her . if a man once come to be verily perswaded that he is worthy to be destroyed , hee can with patience beare any losses and crosses ; for these are nothing to death , which he knowes he hath deserved ; therefore what impatience soever thou hast , so much art thou short of true humiliation . the fifth signe to know we love christ , is this ; it makes us fearefull of offending god : tendernesse of conscience is ever according to the measure of true humiliation ; for by how much the more we are humbled , by so much doe wee feare to offend god , and labour to walke obediently unto him . esay 66. 2. the lord saith , to him will i looke that is poore and of a contrite spirit , and trembleth at my word : if thou art of a contrite heart , thou wilt tremble at his words ; that is , at his commandements ; such an one feares to breake any commandement , he is sensible of the least sinne : hence it is , that prov. 28. 14. feare is opposed to hardnesse of heart ; happy is the man that feareth alway , but he that hardneth his heart shall fall into mischiefe : now the opposite to hardnesse , is brokennesse of heart , but feare is opposed to it because it is a signe of brokennesse of heart . now this fearfulnesse stands in two things : 1. in a facility to be convicted of any sinne ; for he that is not thus broken in heart , stands out with god , and will not yeeld unto him . 2. in a feare to offend god ; for when hee is once convinced , he labours to doe according to his knowledge ; and then is afraid to displease god , either ▪ 1 in committing the least sinne ; as moses would not leave the least hoofe behinde him ; and as iob feared lest his sonnes should have sinned in heart , iob 1. 4. he was so truly humbled , that hee would not sacrifice for owne sinnes onely , but even for his sonnes also , and that the least , the thoughts of their hearts . 2 in omitting the least good duty , or doing it formally ; which thing the hypocrite cannot doe , because he hath not this tendernesse of conscience . the sixth signe of the love of christ , is this ; it makes gods word sweet unto us ; as it was to david , sweeter than the honie and the home-combe : crummes are sweet to an hungry man ; so if a man hunger after the gospell , it will be sweet unto him . indeed if the word be sweetened with humane eloquence , it may bee sweet to one that is carnall ( for so it is pleasing to nature , ) but if the purer it is , and the more it is seperated from those gaudy flowers ; if the more piercing it is , the sweeter it is to us , then it is a signe of a broken heart ; for it is a reproach to those that have not a broken heart , and so it cannot be sweet : as wee may see , ier 6 10. where the lord saith , behold , their eare is uncircumcised , and they cannot hearken : behold , the word of the lord is unto them a reproach , they have no delight mit . and againe , the prophet saith , ier. 15. 16. thy words were found , and i did eat them , and thy word was unto mee the joy and rejoycing of mine heart : it is joy and rejoycing to those that have a broken heart , as the prophet had : nay , the sharper it is , the more they delight in it . the seventh signe of our love to christ , is this ; it causeth meeknesse of spirit . the spirit that dwellethin us ( before we are humbled ) lusteth after envy , iam. 4. 5. now every naturall man is so ; but he that is of a broken heart envieth not , he spends his ●nger on himselfe , and lookes to his owne offences so much , that he regards not others . but some man will here bee ready to object and say , my nature is hasty , and i cannot suppresse it . to this i answer , it is true , every one by nature is a lion ; but grace when that comes , it tur●s us into lambs and meeke sheepe . luk. 3. 4. iohn cryes in the wildernesse , prepare the way of the lord , &c. but how ? by humility : every high mountaine and hill shall be digged downe , and the crooked shall be made straight , and the rough wayes shall bee made smooth : humility , which prepareth for christ , diggeth downe those high mountaines , and maketh plaine those rough wayes . i deny not but that somtimes gods child may haue a passion of anger ; yet the peace of god rules in his heart , although that sometimes breakes out as a rebell , but it dwels not in him : christ is meeke , and so are all his . and so much for the third question . now to proceed further in the explication of humiliation , and come to the fourth question , which is this , whether this humiliation must be in all men , as well in those which are well educated , and have fallen into no grosse sinnes , as in others ? i answer , yes ; it must be in all , even this great humiliation here spoken of , else let them goe never so farre , they will in the end fall away : and that is the very reason why so many professors , that have given up their names to follow christ , fall away , because they were never humbled soundly for sinne . yet there is this difference betwixt the humiliation of one brought up well , and a grosse sinner : 1. the filth of sinne is not so suddenly revealed to those that have beene well brought up , and have some knowledge , and therefore they are not so suddenly smitten , as to those that lived in ignorance all their life long : those that have a light on the sudden , it presently amazeth them ; even so god strikes downe suddenly the grosse sinner , and amazes him with a more violent sorrow and humiliation , than he doth the other . 2. the joy is not so sudden , nor flashing , nor sensible in him that hath more knowledge ; the medicine is knowne to him as soone as the wound : he knowes christ a saviour offered up for all that are wounded for sinne , and so as soone as he feeles the wound he applies the medicine ; so is not his trouble so irkesome , neither being delivered hath he such sensible joy : for instance , suppose a man be in the way wounded among theeves , and almost killed , so that he saw no meanes of life ; if one , a friend of his , on the sudden should steppe forth and helpe him , hee would be more sensible of it , than such an one as knowing before he shall be robbed , getteth company to goe with him , and so escapes the danger . and so much for the fourth question . the fifth question is this ; what is the least degree of humiliation that must be in one that will be saved ? i answer , it is so much as will bring us home to christ ; that is , so much as will make us apprehend sinne to be the greatest evill in the world , and christ to be the greatest good ; so much as will enable us to make sinne our chiefest sorrow , and christ our chiefest joy : when wee doe so , then whatsoever is offered we neglect for christ , and preferre him . thence is it that the churches are said to rejoyce in christ with joy unspeakeable and glorious , 1 pet. 1. 8. for when we apprehend sinne to be the greatest evill , and by christ to beefreed from it , we must needs rejoyce unspeakably . for wee are to know that our conversion consists in threethings : 1. in being soundly humbled , so that wee see sinne to be the greatest evill in the world . 2. in stedfastly laying hold of christ , and beleeving in him , so that wee will not part with him for any thing in the world . 3. in a newnesse of life , walking in obedience to all his commandements : and therefore christ saith , iohn 16. hee will send the comforter to convince the world of sinne , and righteousnesse : first , to humble for sinne : and in this also there are degrees ; for here one may be humbled more than another , and so thirst after christ more ; but the more wee are humbled , the better we are humbled ; it is a signe god hath a greater worke to doe by us , when we are thus humbled : it is a great fault in us that we are prone to thinke that we are humbled enough , and that our humiliation at our first conversion was enough ; no ( beloved ) our humiliation must not be like a land-flood , that runnes but for a little time , but like a spring running continually ; for all degrees in grace , depending on god , mortification of our lusts , &c. depends on the degrees of our humiliation ; and hee that is the most humbled , would be much more if he saw himselfe to be the better . and so much for the fifth question . the sixth question is this , how shall we come to be thus humbled ? i answer , by the law ; for though the whole act of our humiliation is wrought by the law and the gospell , rom. 6. yet that humiliation which i now urge , is that legall humiliation which is wrought by the law : by the law , i meane not onely the ten commandements , but the rectitude of our persons to the whole scripture , which is the exposition of them : first , consider therefore how much perfection gods word requireth , then how short you come of that perfection ; this is one meanes . i but some man will bee ready to say , i have done what i could , and yet i am not humbled . to this i answer , it is not the law alone that must humble us , but it must be joyned with the spirit of bondage ; for as to make the gospell effectuall there is required the spirit of consolation , and a faith to beleeve it ; so to make the law effectuall there is required the spirit of bondage , and faith proportionable . the spirit of bondage is that which enlightneth us to see the bondage wherein we are by reason of our sinnes , and then is required a faith to beleeve the threats against those sinnes ; for faith is required to beleeve gods threats as well as his promises ; faith in the generall being nothing but a lifting us up to see what nature cannot : for when the uncleane person is threatned he is not moved because he beleeves not . but here some man will be ready to object and say , afflictions often humbleus , therefore it is not the law that doth it . to this i answer , afflictions , as the plow , make way , but it is the seed of the law sowne in our hearts that must humble us : indeed those notions , which they had before , are in afflictions made to seem otherwise then before : but we must take heed that afflictions cause not worldly sorrow , for that is the applying of the corrosive to a whole place . now you must know that there is an extraordinary humiliation which god at some times workes in some men ; we urge not to that , ( god workes that in whom he pleaseth , and intendeth to make extraordinary , ) wee urge to the ordinary humiliation . now the meanes to attaine that , are these five : the first meanes to aftaine humiliation , is , to enter into a serious consideration of our estate , as the prodigall sonne did ; he is said , luk. 15. to come to himselfe , and consider that his father had enough , and he starved . so every one of us should doe : consider first , the greatnesse of thy sinnes in particular , and make catalogues of them . and then secondly , let our actuall sinnes leade us to our corrupt heart , which is the root of all . so god dealt with the children of israel , deut. 8. 2. where it is said , god led them forty yeares in the wildernesse , to humble them , and to prove them , and to know what was in their hearts , &c. hee himselfe knew it well enough , but by their sinnes he would make it knowne to themselves and others . so also god dealt with hezekias , 2 chron. 32. 31. where it is said , god left him , to try him , and to know all that was in his heart . hezekiah had a proud heart , and god left him to himselfe , not that god might know what was in his heart , but that hee himselfe might know . so god tels the israelites , ezek. 36. 31. yee shall remember your owne evill wayes , and your doings that were not good , and shall loath your selves in your owne sight for your iniquity , &c. thirdly , having thus considered your sinnes , consider gods wrath , and the certainty of it ; the wrath of a king is the messenger of death , what then is the wrath of almighty god ? even as the power of god is more than the power of man , so is his wrath also : as long as he lives , so long will he punish thee in hell . the consideration of this made moses breake out , psal. 90. and say , who knowes the power of his wrath ? paul is in great heavinesse for the iewes , rom. 9. and as god shewed his almighty power in making of man , so will he in destroying and punishing . and this wrath of his shall fall upon the most sensible part of man , viz. the soule , which as it is capable of the greatest measure of joy , so is it capable of the greatest measure of griefe . what is god but infinite ? what is his wrath but infinite ? under it thou shalt most wish for death , which now thou most fearest . the second meanes to obtaine humiliation , is , to stay a great while on this consideration , to suffer sorrow to abide on our hearts ; for it is the oft and serious consideration that effects this : and therefore we may learne something from sathan , when he would drive a man to despaire , he oft puts thoughts of gods wrath due unto our sinnes into our mindes , hee holds the object close unto our mindes , and so letteth us thinke of nothing else . it is the frequent and seirous consideration of these things that humbleth us : this was that that humbled david , psal. 51. my sinne was alwaies before me : so iam. 4. 8. cleanse your hands ye sinners , and purifie your hearts yee double minded : how is that done ? vers . 9. be afflicted and mourne : all waveringnesse and instability comes from the corruption of the heart , and therefore cleanse that ; and the way to cleanse that is to be humbled ; and the way to be humbled is to sequester your selfe from all carnall mirth ( though else lawfull ) and stay on these considerations . the third meanes is this ; if you cannot see sinne in it selfe , labour to see it in his effects . all miseries which you feele in your selfe , or know in others , are the fruits of it ; and this will make you say , it is a bitter thing to sinne ; so peter in his second epistle and second chapter , by this effect aggravates sinne , where he shewes it was for sinne that the angels were throwne downe into hell , that the old world was drowned , that sodome and gomorrah were destroyed . the fourth meanes to attaine humiliation is , to make these evils present before you by faith : as in an opticke glasse , those things that are a far off will seeme neere to those that looke in it ; so these by faith should seeme at the very doore : it may be the not considering them as present makes them not affect you ; for what is a farre off , although it be in it selfe feareful , yet is not feared , as death , &c. therefore set hell before your eyes , and see it as present before you . make present unto you these two things : 1 all sinnes past : a thing that is past vs will seeme small unto us , though it be as great as ever it was before , and so doe our sinnes to us : we usually doe as men that leave something behinde them , when they are far gone they thinke it is but a little , and therefore they will not returne for it ; so we being far off from our sinnes , they seeme little unto us , but we must remember the day of our iniquity . let us therefore make them our sinnes present , god he esteemes them as great as ever they were , let us doe so therefore , let them seeme abominable to us : thus did iob possesse the sinnes of his youth . 2. things future : as gods judgements , which are neere at hand , and lye at the doore , as god saies to cain , although they seeme to us a farre off : but this is satans cunning to deceive us ; he is as a painter , who by the collusion of colors makes things seeme far off which are nigh ; so he makes gods wrath which lyes at our doore , seeme a farre off , when as it may bee it will light on us the next day . the fifth meanes to attaine humiliation , is , to take heed of all such false shifts whereby you may seeme to keepe off the blow of gods law from lighting on you : wee are never moved with these considerations untill all shifts are removed ; so that wee see nothing but death , and then we tremble . the shifts by which men thinke to keepe off the blow of gods judgments , and so with-hold themselves from being humbled , are these eight : 1 civilitie ; this gloworme of civility so glittereth in the darke , that wee thinke it to bee a true sparke of grace , but where the spirit shines wee shall finde it false : and as the divell deludeth witches , in giving them leaves instead of silver and gold , so doth hee deale with thee here ; for except there be a supernaturall frame of thy hear● , there is not cause of comfort notwithstanding all thy civility : and therefore thou must bee sure to have something in thee more than nature , for civility will not bring to heaven . 2 formall performance of holy duties ; as praying , reading , &c. that puffes men up , and keeps them from humiliation . if you either omitted them altogether , then your conscience would checke you ; or performed them well , then your heart would be bettered , and you would be humbled : but this formall doing of them keepes the heart dead and senslesse . remember therefore that no sacrifice is acceptable to god , but that that comes from a broken heart , psal. 51. 3 the badnesse of your nature ; you would doe better , but your nature is so bad that you cannot . but remember , first , that that aggravates your sinne , and god likes you the worse for that , and will the hardlier pardon you ; even as wee our selves are readiest to pardon an offence in a good nature . secondly , your selfe is the cause of the badnesse of your nature : god gave you in adam a good nature , but you have lost it , and since by many sinnes have made it worse by farre . 4 gods mercy : he is mercifull , therefore you will not feare : but what if hee be mercifull , hee calls not thee , thou art not burdened with thy sinnes , he cals onely such , come unto mee all ye that are heavy laden , and i will ease you . what hast thou to doe with mercy , which seest not thy misery ? thou hast no part in it , as iehu said to iezabell . 5 the making conscience of many things ; so herod did many things after iohns preaching ; so the gentiles did by nature the things contained in the law , yet were without god , rom 2. but there is no example like unto that of amazia , 2 chron. 25. 2. he did that which was right in the sight of the lord for a long time , but not with a perfect heart . one may make conscience of praying in private , and of doing many good duties , and yet have no true grace , but doe all out of a naturall conscience for feare of punishment . 6. because judgements come not swiftly , and are not speedily executed , ministers threaten but they feele nothing : but wee must know , that the lesse afflictions we have had , the more are behind ; and i know not a more miserable condition than this is ; it is a most dangerous signe thou art ordained to death , when thou art thus let alone vnpunisht : as we use to say , when men are frequently sicke there is no danger of death , but when they never have beene sicke , and at length fall into it , it is very dangerous ; so it is to be feared , that when once god beginnes with thee , hee will make an end , as hee threatned to hophnie and phincas ; hee will so strike , that he will not strike twice : so that nothing can be worse , than for a sinner to goe on without trouble . 7. men judge their estates and sinnes in a false ballance of opinion : none ( say they ) thinke ill of them , but a few that are more precise than wise . but consider : 1 that ministers are onely the men by whom ye beleeve , not whom ye should beleeve : take our words but so farre forth as they are proved unto you by scripture ; and if they be true , then ( although few be of that minde ) yet you ought to beleeve them . 2 consider whether that latitude of religion which thou stickest unto , and hopest to bee saved by , will serve thee on thy death-bed , and at the day of judgement . 3. consider that it is the part of holy men , and of none else , to discerne which are the wayes of god : every one is to be beleeved in his owne art , therefore beleeve them . men thinke that it concernes onely some to bee holy , as ministers , &c. and not all . i will answer such with the saying of wisedome , the way of godlinesse is too high for a foole : if thou wert wise , thou wouldest thinke it concerned thee also . now i beseech you ( brethren ) humble your selves , and so much the rather , because now the time and necessity of the church requires it , now while shee is thus in her mourning gowne seeke not after your profits and pleasures , drinke not wine in bowles , use not now the liberties that otherwise lawfully you might . remember that saying of vriah , 2 sam. 11. 11. the arke , and israel , and iudah abide in tents , and my lord ioab , and the servants of my lord are encamped in the open fields , shall i then goe into my house to eat and to drinke , and to lye with my wife ? &c. and doe as daniel did , chap. 9. now practise all the parts of humiliation , now gods church needeth it ; although you your selves were free , yet humble your selves for the sinnes of others ; continually pray to god for them . remember what god threatneth to those , esa. 22. 12. that when he called to mourning , they followed their pleasure ; hee saith , he will not forget it to the death : so esa. 66. 4. god is angry with all that neglect this duty , and will not bee stirred up to performe it ; but those that doe call on him he will heare . the unrighteous iudge , luk. 18. was overcome by importunity , and then much more will god : if we humble our selves , as mordecay , ester 4. 14. concluded excellently , their deliverance shall arise from another place ; so may we ; then certainly the church shall stand , and antichrist shal fall , as a mill-stone into the sea , never to rise up againe . i grant hee may rage very farre , he hath raged farre already , and how farre more he shall rage , god onely knowes ; yet in the end , certaine it is he shall fall , & the church shall stand . let us all therefore be humbled , you which have not yet begunne this humiliation , now beginne ; and yee which have begunne , bee stedfast therein , knowing that your labour shall not bee in vaine in the lord. mercy to be found in christ. the next thing to be shewed after this doctrine that wee are dead in sinne , is the meanes of recovering our life , and that is by christ , as it is in the text ( you hath hee quickened that were dead , &c. ) hee , that is , chist hath done it . hence learne this doctrine of comfort , as a refreshing cordiall next after the bitter potion of humiliation . that : whosoever will come to christ , may come and finde mercy , rev. 22. 17. whosever will , let him taste of the waters of life freely . here i will shew : 1 what is meant by will ( whosoever will ) that is , he that will receive christ with all his conditions , to be his lord and his ruler , &c. whosoever will thus take christ hee may : if wee would take christ before wee were humbled we might , but till we be humbled we will not take him . it is christ that gives life , but till we be hungry we wil not take him and eat him : the sunne enlighteneth , but the window lets it in ; christ gives life , but our hungring after him makes us eat him , which we will not doe untill wee be humbled . 2 may come to christ ] that is , receive him , and beleeve in him ; it is but laying hold of him when hee sees he must perish , as a man that is falling into the sea , casts himselfe on a rocke , and there will lie and rest ; so wee seeing wee must perish without him ; wee clap hold on him , and will not leave him for any persecution or pleasure . 3 whosoever will ] it is generally propounded ; for christ is a common fountaine , he that will , may come ; as iohn 7. 3 , 7. if any man thirst , let him come unto mee and drinke : hee that beleeveth in mee , as saith the scripture , out of his belly shall flow living waters : and againe , iob. 3. 16. god gave his onely begotten sonne , that whosoever beleeved in him , should not perish , but have everlasting life . as the old adam was a common root of sinne and damnation ; so is christ the second adam , of grace and salvation : as at the yeere of iubilee , when the trumpet sounded , whosoever would might goe free , but if any would be sollavish as to serve , they might ; so now to christ , now he calleth , whosoever will , may goe free and be delivered ; but if there be any so flavish minded as to stay , they may . the grounds of this doctrine why i thus generally deliver it , are these : 1 because else there were no ground of our faith ; faith must have a ground of scripture , and the scripture makes no particular promise to any man ; it saith not , thou thomas , or thou iohn , shalt be saved , but it faith , whosoever will , let him come , and drinke freely of the water of life : then we say , but i will ; therefore on this ground is the strength of faith , that whosoever will , may come . 2 because faith is about things that are ; faith presupposeth his object : god gives the generall promise , whosoever will beleeve , shall be saved : this is the object of faith , this premised the faith followeth ; and is the the cause of all the consequences , as that christ is mine , i am sanctified , justified , &c. these follow faith , but the object is before , viz. that whosoever wil come to christ , may : as , if i beleeve the world is created , then it must first be created ; so if i beleeve , i shall be saved , if i goe to christ , then i must first have this , for to beleeve , that whosoever will come to christ , may come . to exhort so many as are humbled for sinne , and see what need they have of christ , to come to him to be quickened ; the fountaine is opened , so that , be thy sinnes never so many , or great however , committed of knowledge after many vowes or covenants , yet if thou art so touched and humbled for thy sinnes , that thou truely thirstest after christ , if thou wilt take him , thou maist . to those onely that are humbled is this wide doore of comfort opened ; art thou but humbled , let thy sinne be never so great , suppose it be of murther , uncleannesse , &c. let them be aggravated with all the circumstances , yet if thou canst be but humbled , and then lay hold on christ thou maiest , read 1 cor. 6. 9. see what great sinnes those were , how can you name greater ? neither fornicator , nor idolater , nor adulter , nor effeminate , now abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , not extortioners , shall inherit the kingdome of god. and such were some of you : but yee are washed but ye are sanctified , but ye are iustified , &c. nay , suppose you have not one jot of holinesse , nor of godly sorrow , yet doe but take christ , and hee is thine . to looke for sorrow and holinesse before thou takest christ , is to looke for life before the soule . therefore doe but take him and hee is thine : for , 1 the promise is free without any condition ; if godly sorrow and grace were required , it were not free ; godly sorrow and grace followes faith , but are not required before it . 2 the promise is generall , mark. 16. 16. goe yee unto all the world , and preach the gospell to every creature : if therefore there be any poore soule touched with his sinnes , so as hee will doe or suffer any thing for christ , to him i speake comfort , to him christ doth belong , thou maiest have christ if thou wilt . but some man will here be ready to object and say , then every one will take him . to this i answer , every one would take him for a saviour , but there be conditions following after , though not going before faith : if you beleeve hee is your saviour , you must beleeve hee is your lord , you must serve him in all his commands , and leave all your sinnes , which none will doe , untill they see that without him they cannot but perish : and none but they will take him , whom , when they have taken him , he descendeth into them , and quickeneth them , and animates them , and makes them like himselfe . as fire doth yron , to have the same qualities which fire hath , although not the same degrees . thus when a man , humbled for sinne , longeth after christ , and receives him , christ enters into him , and gives him a threefold life : 1 the life of guiltlesnesse , by which wee are free from the guilt of sinne . 2 the life of grace . 3 the life of joy . thus hee quickeneth those which are dead in trespasses and sinnes . hitherto of the first verse , we come now to the second . continuance in sinne dangerovs . ephes. 2. vers . 2. wherin in times past ye walked according to the course of this world , according to the prince of the power of the aire , the spirit that now ruleth in the children of disobedience , &c. after the apostle had proved these ephesians , to whom hee writes , to be dead in trespasses and sinnes ; here in the next verse hee proceeds to confirme his dorctrine , by proving them to be dead men from the signes of death , which are three : that they walked : 1 according to the course of the world : 2 according to the prince of the aire : 3 in the lusts of the flesh . these are the guides by whom they were led , the world , the flesh and the divell : where such guides lead a man , hee is like to runne a good course . now the point of doctrine that ariseth from the first of these , is : that whosoever walketh in any course of sinne , is a dead man , and the child of wrath : that is , if there be any ruling lust in a man , so that hee followes it , and it commandeth him , that man is in the estate of condemnation . this is plaine , rom. 8. 1. there is no condemnation to those which are in christ iesus , who walke not after the flesh , but after the spirit . if there be no condemnation to those which walke after the spirit ; then certainely there is condemnation to those which walke after the flesh : so likewise , rom. 6. 14. sin hath no dominion over you , for you are not under the law , but under grace ; that is , if sin hath but dominion over you , then were you in the estate of death : if but any lust hath dominion over you , so that you must yeeld obedience to it , you are not in the estate of grace , but of damnation : and the reason hereof is vers . 18. because , you are the servants of sinne , ( for his servants you are whom you obey . ) suppose you have but any one predominant sinne , it is enough to damme thee . there are some that can deny the sin of lusts , but for to leave their company , that they cannot doe : againe , some can leave their company , but by no meanes will part with the sinne of lust ; some can part with both : but for their riches , they will not part with a penny ; and so for other particulars , many will be content to part with some of their sins , but one is so sweet , that they will not part with it . but let all such know , that if they have but any one sinne to rule and reigne so in them , that they must needs obey it ; if it be so sweet unto them , that they cannot leave it , they are in the estate of condemnation : yea , if they continue but in any one knowne sinne , for there is but one way to heaven , but by-waies a thousand : now , if thou takest but one by-way , it will leade thee from heaven as well as if twenty ; for the right way to hit the marke , is but one , but there are many by-waies wherein we may misse . i added , whosoever walketh in any knowne sinne . indeed , a man may sometimes by chance slip out of the way into some sinne ; but i meane not such a man , but him that maketh some sinne his continuall walke . but every one will be ready to say ; this is a hard saying , and who can indure it ? i will therefore shew you some reasons for it . the first reason is , because , that whosoever walketh in any knowne sinne , is overcome of sinne , and whosoever is overcome of sinne cannot be saved . indeed , a godly man may oftentimes be foiled , but never is overcome , and at the last getteth the victory : but when a man assimulates himselfe to sinne , and without any reluctation is overcome of it , striving no more against it , as fire when it is ouercome by water , that man is certainely in the estate of condemnation . this is the meaning of the apostle peter , 2 pet. 2. 9. while they promise them libertie , they themselves are the servants of corruption , for of whom a man is overcome , of the same hee is brought in bondage : if any sinne overcome thee , thou art in the estate of damnation . it will not serve our turne , to use those weake excuses , which commonly is our plea ; to say , wee cannot leave them , because we are flesh and blood , and they are naturally in us . the second reason is , because , whosoev●r walketh in any knowne sinne , in him sinne is predominant , and hath the chiefe command , and where that hath the chiefe command and rules , god hath no place ; for the motion followes the predominant element ; if godlinesse be predominant , that moves us and rules us ; if sinne be predominant in us , that rules us . as a man speaketh out of the abundance that is in his heart , so also he worketh out of the abundance that is in his heart . this is plaine , for when christ would shew their hearts to be bad , hee biddeth them consider their speech ; and if he could gather the naughtinesse of their hearts by their speech , then certainly much more by their actions and workes . i , but some may say , i have a secret sinne in my heart , yet it breaketh not forth ; i keepe it in , and will not suffer it to come out , and so long it is not predominant , neither doth it beare rule , neither doth he walke after it , but covers it . i answer , they have so , and though they doe not walke after them , yet they are not the better for that , for god judgeth according to the inward heart , he judgeth according to the heaven we aime at in our owne hearts , he feeth the secret bent of the heart which way it is ; it may seeme contrary to the eyes of men , but hee judgeth not according to the outward appearance , but hee judgeth with righteous judgement . the third reason is , because , that whosoever lyeth in any knowne sinne , is an hypocrite , and no hypocrite can be saved , though he doth other things never so well ; for such an one hangeth not like the sprigge , but like a bough that is almost rent off the olive tree , which can never prosper . if he did but a little , and yet did it in sinceritie , it would be accepted , whereas , while he doth much , yet in hypocrisie , god regardeth it not . this i finde by comparing these two places together . 2 cron. 25. 2. and 2 cron. 15. 17. in the first place it is said , that amazia did that which was right in the sight of the lord , but not with a perfect heart , and therefore god rejected him : the meaning is , that he was not throughout perfect , but had some secret sinne in him , therefore god rejected him . now , in the other place , it is said , the hears of asa was perfect all his daies ; yet as we may read , he had many infirmities : as 1 he put not away the high places : 2 he relied upon the king of egypt : 3 he trusted on the physicians : 4 he put the prophet into prison . yet notwithstanding all these infirmities , it is said , his heart was perfect , because that these did not rule in him : for , where there is found humiliation wrought in any man , he , though these through infirmity may be in him , yet he walketh not after them ; and then only humiliation is good , when a man is desirous to be rid of his sinnes ; and this the hypocrite wanteth , because there is rottennesse at the core , and his heart is not truly sound . the fourth reason is , because that hee that walketh but in any one knowne sinne , if he had but tentation unto other sinnes , he would runne into them also . thence is that of the apostle iames 2. 10 , 11. whosoever shall keep the whole law , and yet offend in one point , is guiltie of all ; his meaning is , that if such a man had but as strong tentations unto other sins , he would commit them also ; for if a man doeth any duty out of sincerity , he would do all , because that god commandeth all , as it followeth in the same place : for he that said , doe not commit adulterie , said also , doe not kill : now , if thou commit not adulterie , yet if thou kill , thou art become a transgressor of the whole law. for , looke what sinne soever thou art tempted unto , the same thou wilt commit , and if a hundred tentations should as much beset thee , thou wouldest yeeld to them all as well as to one . for the better meaning of the point , here it may be demanded , what this walking is . to this i answer , it is a metaphor taken from the manner of men in their most usuall and ordinary carriage of themselves ; and therefore it needes some explanation , because it is a figurative speech . now it is discerned by these foure things . first , see what way a man chooseth to walke in ; if a man by accident happeneth to fall into some by-path , where lies not his journy , that way is not of his choosing , hee is not said to walke in that way : psal. 119. 30. there david saith , i have chosen the way of truth , thy iudgements have i laid before me . his meaning is , when hee did wholly consider what journie to take , then hee fell into gods path , and went in his waies ; this was his resolution . if then after consideration thou hast a full purpose and inward resolution to go in the paths of righteousnesse , thou walkest right . 2 see what way thou goest forward in , for that way thou walkest in ; if a man choose a way , and goe not on in that way , it is nothing : david , psal. 119. 32. saies , i will runne the way of thy commandements , when thou shalt inlarge my heart . but many are here deceived , they thinke they have chosen the waies of god , and yet go on in the waies of sinne ; if they would walke aright , they must hold on the paths of goodnesse . 3 see what companions and guides you choose for your journie ; if thou professe thou hast chosen the waies of god , and yet dost delight in the same sinfull pleasures thou didest desire , thou maiest say what thou wilt , but certein it is , that thou art the same man thou wert : for davids resolution , when hee walked in this path , was quite contrary , he saies , away from me yee that worke iniquitie , for i will now keepe the commandements of my god. and this is laid downe in the text : if therefore wee follow the same guides , the world , the flesh and the divell , wee still go wrong , and are not yet in the right way . 4 see what provision thou makest for the place before thou come thither ; see whether thou seekest god or the divell . a man that is to travell into italy , or any other country to trafficke there , will be sure to provide afore hand for his journie ; doe thou likewise , see for what country thou bringest exchange for ; if thou laist out all here for heaven , it is a signe thou art travelling thither ; but if wee will make shipwracke of a good conscience , and all our care is to gaine here , it is a plaine signe we walke not aright ; and that wee mind nothing lesse than heaven . now , thus much for the meaning of walking . the uses follow : 1 this should be a triall for us to examine ourselves , whether wee be living men or no ; for if we be living , then we walke , and if wee walke , then wee are to see whether we walke in the right way or not ; for , this is the scope of the aposte here . now , this we may know by that place , rom. 8. 1. there is no condemnation to them which are in christ iesus , who walke not after the flesh , but after the spirit : his meaning is , by this yee shall know , whether ye are in christ jesus or not , if ye are in christ , yee walke not after the flesh , but after the spirit . this is a sure place of triall , and a true touchstone . and this triall is very necessarie for us ; because , that men live in the church as corne lies in the barne , after it is thresht in the floore . it is called corne from the more worthy part , and that rightly ; yet there is more chaffe than corne in the heap , and therefore it is necessary that the fanne should come and discerne the chaffe from the true corne : so in the church , there is need of the fanne also , to winnow the good corne from the chaffe . let men therefore by these two rules examine themselves : 1 see if it be a knowne sinne . 2 see if you continue in any sinne . 1 see if it be a knowne sinne . a good man may continue in sinne , and yet be perfect before god , if hee know it not to be a sinne ; as the patriarkes lay in polygamie , yet it was not acounted of before god , because they knew it not to be a sinne : there were many good kings continued in it , but if they had knowne it to be a sinne , they would have forsaken it , and therefore , for all that they are said to serve god : as for example , a good subject may be said to be obedient to his prince , when it may be he doeth not that which at that time is his princes will ; because , that if he knew what were his princes will , he would doe it : but if a man willingly commits treason , he cannot be said to be a faithfull subject ; so he that sinnes against knowledge , cannot be a good man. 2 see if thy sinne be continued in . 2 it is the continuance in sin that makes thee the in estate of condemnation : if it be a knowne sin a man fals into , yet if he continue not therin , this is no argument against him , for the godliest man upon occasion may fall , but such a man is not himselfe . hence is that saying , he was not himselfe when hee did it : but as for those that make a common trade of sinning , they cannot say , but that they are themselves in the cōmitting thereof . in the godly , as paul said , rom. 7. 17. now , then , it is no more i that do it , but sinne that dwelleth in mee . it is not they , but sinne that still remaineth in them : yet the sinne , though it be in them after their regeneration , yet it hath no possession as it had before . take heed therefore , that although thou hast the same occasions offered thee as before thou haddest , yet thou dost not continue in it , but totally absteine therefrom , for a wicked man may a great while , even , a whole yeer , absteine from some sin , and yet be said to lie in it , because , that if he had the same occasions offered as before he had , he would have committed the same sinne as before hee did . let every man therefore looke backe unto his owne heart , and consider with himselfe , whether he is not the same man he was ; some had their delight in covetousnesse , some in pleasure , some in preferment , some in credit , examin now your selves , and see whether thou dost not delight in the same things still ; see if thou dost not continue still in them , and c̄omit them usually , and so judge of it accordingly . but here men may make many evasions , and find many doubts , that it is no knowne sin , that they lie not in it , and the like . therefore , to the end i may make it plaine , i will reduce all to these five heads : the first question shall be this , when it is a knowne sinne , for the hypocrite will be ready to find an evasion about this ; as for the breaking of the sabbath , for covetousnesse and the like , they will say they are no sinnes , how shall they know they are sinnes ? to this i answer , the sparkes of conscience will glow in the midst of this darknesse , that will grudge at that sin , and then be sure it is a knowne sin , though it doe but whisper against it . if therefore thy conscience tells thee , that such and such things are naught , and to be avoided , ( although it may be for a time thou maiest keepe downe thy conscience , and sufferest it not to speake out for the noise thy lusts make ) yet , when thou shalt come to lie upon thy death-bed , and at the last day , when thou shalt appeare before god in judgement , then for certaine shalt thou find these to be sins , and that to thy cost : thou now wilt be ready to say some thing , and put away thy sin from thee , but that will not serve the turne ; harken therefore now to thy conscience , and see whether that doth not tell thee , such and such things are sinfull . here it may be demanded ; a godly man sometimes may have a scruple in conscience , whether he is to doe such or such things ; now therefore wherein lies the difference betweene the scruple of the godly , and ignorance of the wicked . to this i answer , indeed there is a great difference betweene the scruple of the godly , and the ignorance that is in the wicked , 3 and the murmuring and accusing of a guilty conscience . there are three signes whereby they may be discerned : 1 for the guilty conscience ; when he lies in a knowne sin , and his conscience tells him it is a sin , he makes no inquiry after it , but he findes such a sweetnesse in it , that his heart is ingaged to it , he cannot speake against it , nay , he resolves to sin , yea , and whensoever he is reproved for it , he is very angry . but on the contrary side , for him that hath a scruple in conscience might he but be informed of it that it were a sinne , hee would fain know it , and with all his heart leave it . therefore he doth but inquire and labour by all meanes to know if it be a sin , and no sooner doth he know it to be a sin , but he forsaketh it . 2 thou maiest discerne of it by the subject matter of their scruple : if it be a hard knot and question , then it may be in a good man , and such an one should gather the soundest and best reasons , and see what side is most probable , and that he must follow . but on the contrary side , if it be an easie matter of morality , then thou art the more to be suspected , for the morall law is ingrafted into our hearts . for an instance , if it be about the neglect of the sabbath , or about company keeping , and the like , the conscience that is a virgin , and never will be corrupted , that will tell thee these things , and perswade thee of them : indeede , sometimes thou maiest have a seared conscience , past feeling , and then , when once thy conscience hath done telling of thee , then thou art in a pittifull case . 3 thou maiest discerne of them by the rest of their actions ; if they have a good conscience , they will be troubled about that , and the rest of their life will be good : but thou maiest quickly gather whether it be a raging sin or no , for then they will doe all things on the other side , and one known sin drawes on another , and the falsenesse of their hearts will be discerned in other things also ; for one raigning sin is like to a disease that weakneth all the faculties of the body : for even so that weakneth all the faculties of the soule . and so much of the first question . the second question is this , he that is a carnall man may say , i doe many good things as well as others , and although i doe sometime sin , yet i allow not my selfe therein ; and what can a godly man doe or say more ? to this i answer : godly men and wicked may goe farre together , but in themselves they differ much . therefore first , i will shew how farre they may be said to agree and differ , and secondly , how they may be discerned . 1. 1 in these things they agree and differ . first , both may agree in the way , and yet differ in the end , their journeies end may be 2. several places : for the end of all that a godly man doth , is the glory of god ; but the good which a wicked man doth , is either out of some present feare , or hope , or flashes of conscience , or for som by-respects , so that in al he aimes most at his owne profit ; it proceedeth not from the inward man , a new regenerated heart , as it doth in the godly : for example , suppose a man travelling , and by chance fall into london road , because it is coincident with his way , and not because his journey lies to london , but only for that is his readiest and perhaps cleanest way ; now wee cannot say , that man tends to london for all that , because here the denomination is taken from the utmost end of his journy . 2. 2 they both agree and differ for the disapproving of evill : i know that this may be in the wicked a disapproving of evil , as well as in the godly : wherefore we are to know that there is a twofold disapproving of evill . 1. that that ariseth from a principle nature , in conscience . 2. from a true principle of regeneration . if thy disallowing of sin doth but arise from a naturall conscience , that is nothing . but if it be from a principle of regeneratiō , that is , from a new disposition that is wrought in us , if from it we disallow sin , our case is good . but now the signes whereby we shall discerne betweene these two , are three : the first signe is this ; if thou dost disallow thy selfe in sinne from a new principle of regeneration , thou wilt absteine from sin with delight , 1 and settle upon goodnesse , as a stone , or any other heavy thing rests in its centre , for working with a habit , is working with delight , when a man sets himselfe against sin with all might and maine , then it is a true signe . but now for the naturall conscience , let him be but out of his old company he is out of his element whatsoever good thing he doth , lie doth it not with the whole bent of his spirit , but it seemes tedious unto him . the second signe whereby you may discerne the natural conscience , 2 is sin ; if he loveth those that continue in such sins as he doth ; if he be a drunkard , he doth delight in drunkards , if a gamester , he doth delight in gamesters : for he never comes to the contrary grace , but hath pleasure in them that commit the same sins but the regenerate man , hee that hath a heart changed , his heart riseth against such men . therefore , rom. 1. 32. it is said , who knowing the iudgement of god ( that they which cōmit such things , are worthy of death ) not onely doe the same , but have pleasure in them that doe them . if this is reckoned as one of the sins of the gentiles , not onely to commit sins themselves , but also to take pleasure in those that commit the same sins . when therefore a man hates them that love goodnes , and favoureth and delighteth in those that are evill , it s a great signe the heart is not changed ; for the scripture makes that a lesse signe of a dead man , to doe evill , than to favour them that doe it . on the contrary side , for a man to favour good men and goodnesse and hate sin , it is a great signe of a regenerated man ; when , as the wise man saith , prov. 29. 10. the unjust man is an abomination to the just . the third signe whereby you may discerne it , 3 is this , if thy disallowance of sinen arise from a true principle of regeneration , it will transforme the whole man ; as a sprig being once ingrafted into the stocke , will change the whole nature of the stocke . for looke what the will is set upon , that wil change the whole man , and draw that after it ; see therefore now what thy speeches and delights are , if thy disallowance of sinne arise from a good principle , they are true . on the contrary side , the naturall conscience that doth not transforme the whole man , but onely in some few things ; though it disallow of sinne , yet it will goe on in sin ; and such men hold , or as the word in the originall is , ( rom. 1. 18. ) they imprison the truth in unrighteousnesse . their consciences beinlightned , they keepe it , and imprison it in that faculty ; the conscience that telleth us what to doe , and yet there is no general amendment in us . and this is a great signe wee are not inwardly changed . and so much for the second question . the third question is this ; godly men oftentimes relapse and goe backe againe and againe , and often fall into the same sin , and they know it to be a sin : how therefore shall i distinguish betweene this relapsing and lying in sin ? to this i answer : you shall distinguish it by these 3. signes : the first signe is this , a godly man never relapses into purposes of sinning , hee doth not before hand premeditate and think of the pleasantnesse and sweetnesse thereof : and after this manner is it said , 1 he that is borne of god cannot sinne ; for hee is overcome of sin but upon some occasion . but the wicked man after hee hath committed sin , doth purpose to doe it againe ; so that hee cannot be properly said to fall into sin againe , because in purpose hee never left it . the second signe is this ; 2 looke what sinne a carnall man lyeth in , that is his beloved sinne , he favoureth it most , and would not be crossed in it , he cannot abide to be told and admonished of that sinne . now it is otherwise with the godly man , he favoureth not himselfe herein , but that sinne which he is most ready to fall into , he is gladdest to heare that condemned , he is very willing to heare the preacher speake against that . as for the wicked man hee must not be touched , hee is like a lame man which cannot indure to be stirred , so he cannot abide that his beloved sin should bee spoken against . 3. there is a great difference in these two things . 3 1. the godly man falls not into it so often as he did before . 2. hee falls not into it after the same manner . 1. he falls not so often as he did before . 1 he doth greatly resist it , the being and essence of sinne is not still in him , though it may be in part ; if the same occasions bee set before him , yet he is not drawne away as hee was before . as for the wicked man , he is the same he was , and upon every slight occasion he will be drawne away ; he cannot absteine from sinning , because that sinne is not weakend , but is full still in him . 2 for the manner : although he doth sometimes slip , 2 yet it is with great griefe and reluctation , hee is more sorry for it alwaies , and every time gets ground of it , and strength against it . but as for the wicked man it is nothing so , hee doth it with as much joy as ever he did , hee findeth as much sweetnesse in it as ever he did before . so then we see there is a plaine difference between the relapses of the godly , and the wickeds lying in sin . and so much for the third question . the fourth question , or rather an objection , is this : no body can doe all things , the best of us are sinners , we are but flesh and blood , which is fraile , the best have some imperfections ; and therefore , who is it that sinneth not ? to this i answer , it is true that all men are sinners , the godly offend as well as the wicked , yea , the godly offend often , and much ; but yet there is a double difference between the offences of the godly and the wicked . 1 the hypocrite hath alwaies some predominant and ruling sin in him , 1 wherein he favoureth himselfe , so that all he doth must have respect to it , and where religion crosses that it must give place , and there must be a bawlking of good duties , if it be against it . but as for the godly , in them there is no predominant sinne , it may be now one infirmity starts up , then another , but downe they goe againe , none can get the victory over him . the hypocrite hath some dominering sinne , in which he will be favoured , but as for the godly man , he desires none to spare him . 2 there is a great difference in the manner ; 2 a wicked man doth it as his proper worke , his delight and his glory , hee acts himselfe in it . but the godly man , he acts not himselfe in committing such a sinne , it is not he that sins , but something that is in him , and he is very sorry afterwards that he was so foolishly overtaken therewith . one man may weare a chaine for an ornament , another for a fetter , and would with all his heart be rid of it : so it is with the godly man , his sin is a burthen unto him , and he would be very glad to be rid of it , but to the wicked man it is no burthen , but he rejoyceth in it , he accounteth it all his pleasure , he reckons it a losse to be hindred in his way , or to leave it . the godly man he esteemeth it as very hurtfull , he knowes it hinders him , so that he cannot doe that he would . the godly man , he entertaines sin as a theefe , but the wicked man as a welcome guest . and so much for the fourth question . the fifth and last question is this , how shall wee distinguish betweene the purposes of the wicked and of the godly , because that oft times both seeme to be good ; and there be many men that have good purposes , and do but very little . to this i answer , the purposes of the hypocrite are weake , and bring nothing to passe , but as they rise , so they presently vanish againe , but the godly mans , they are well rooted in the soule , and bring the thing to passe that they labour to effect . a good man will use all the meanes he can to absteine from sin , he will shun all the occasions : but the wicked man , he will not absteine from the occasions , hee knowes his nature will be ready to take hold of sinne , and yet he will not avoid the occasions and allurements thereto ; surely therefore this man hath no purpose to leave sin ; for if his purpose be not put in practice , he had as good never purpose , for it hath no effect . the godly man , hee will use all good meanes to further his intent , by fasting and praier , and all other good duties . againe , a godly man , if he hath a lust in sinne , hee will resist it with all his might , and never give over , though hee doth slip , yet hee presently riseth againe , and never ceaseth , and therefore it shall not be imputed to him ; but if a man hath flitting purposes in his braine , that is nothing , though he falleth no into the same sinne so often . thus much for the first use of triall . the second use serveth for comfort . for if this be a signe of deadnesse , to walke in sinne ; then is it a matter of comfort to all those , who , although they often times slip into sinne , yet are sincere hearted , and doe not continue in knowne sinnes . you had therefore no neede to cry out against us , that our words are cruell words , for this is a doctrine full sweete ; you must at the first give us leave to open the wound , though it be painefull , yet after , you shall finde the ease and sweetnesse . the bone-setter , that because hee would not deale roughly , setteth not the bone aright , but puts in the sore joynt only a little , and doth not set it throughly ; it may be at first thou shalt be called a good bone setter , because the person ill affected , for the present , feeles no paine , yet afterwards when the joint is not seated , will be railed against : or the surgeon that will not search the wound , to the bottome , for paining the patient , at the first may be pleasing ; but afterwards in the end hee shall have little thanke for his labour : in like manner should the doctrine be harsh at first , because it fearcheth the sore to the quicke , yet the end of it is comfort . the end of christs speaking to the people in saint iohns gospell , was at the last comfort and joy . labour therefore all of you to make this use of this doctrine ; you that have sincere hearts , take it home to your selves , if you doe walke in no knowne sinnes : but if yee have walked formerly in any knowne sinnes , now beginne to rectifie your lives , that so you may have cause to take this doctrine unto your owne soules . breake the bands of satan , and forget all his faire allurements , you must part with all your sweetest sinnes for it , and give all you have to purchase this jewell . comfort you may have , and all our desire is , to make your hearts perfect , that so you may finde comfort . 4 if your hearts be perfect , you shall finde these foure comforts : 1 you shall finde more comfort in easinesse and contentednesse to forbeare that lust wee most delighted in , 1 than ever wee did in yeelding to it . 2 you shall finde your selves able to rest , 2 to pray , to heare , and to sanctifie the sabbath ; make your hearts good , and you shall doe these things with delight : for , as when a mans hand is out of joint he cannot worke ; so if the soule be out of frame it cannot pray , &c. 3 you shall find your selves able to beare afflictions ; 3 before you can beare nothing , but every thing is as a burthen unto you : a man having a shoulder that is out of joynt , cannot beare any thing ; so , if sinne be mingled with affliction , it makes that bitter : but after you have purged your selves from sinne , you shall be able to beare them ; but when there is no strength within , how shall wee beare them ? 4 when you hearts are perfect , 4 the wound will presently be healed and grow well . the peace of the wicked is but like a wound that is skinned over , at the last it will breake out againe , hee may make a shew for a while , but there is a secret disease in him ; and the later end of that man will be worse than the beginning ; their paine will be worse hereafter , the paine that hee shall indure when death comes , when gods insupportable wrath begins to charge his sin upon his conscience , that will be worse than all hee indured before . and thus you see this doctrine is most sweet to all those that have perfect hearts , but to the other , that remaine still in their sins , most dangerous . a profitable sermon preached at lincolnes-inne , on gen. xxii . xiv . as it is said to this day , in the mount of the lord it shall be seene . the occasion of these words , was that famous hystorie of abrahams offering his sonne isaack : now that so great a passage of gods providence , and so great a tryall of abrahams faith might not passe away , but be remembred , the lord delivereth it in a proverbe , as it is said unto this day ; because wee are apt to forget , and proverbs are short and pithy , and so the better remembred , and therefore the lord setteth this marke upon it : whence by the way we observe , that speciall passages of gods providence should not be forgotten . and therefore it is the manner of the lord in such passages of his providence , to make songs of them : and so hath it beene likewise the practice of the lords people to turne such things into songs , which they would not forget , as we see at the red sea , and in the time of dehora ; and so did moses , when he would have some things to bee remembred of the children of israel , he left them a song : so did david likewise , who for the remembrance of the lords goodnesse , made many psalmes of thanksgiving . now a proverbe is much of the same nature ; but it is short , and makes a greater impression , and therefore this great matter here set forth by it , is the dispensation of the lords providence . wherein note wee in the first place , that the lord will be seene : why , what strange thing is that ? the lord is seene every where of us , and makes himselfe continually visible unto us . i , but this is another kinde of sight , which is not in a generall manner to bee beheld , but in his speciall providence to his servants in their afflictions . the second thing is , the time when he will be seene ; that is , in the mount : that is , when things are brought to an extremity , when we thinke there is no more helpe nor hope , that is the time when the lord will be seene . now the scope of this place is , to helpe us against discouragements , when wee see it goe hard with the church that there is no hope for them , for then we are not to distrust , because in the mount will the lord be seene , in distresse will the lord shew himselfe ; and therefore you are to take heed of discouragements that you leave not your hope , for then you take away indevour , and so gods causes fall to the ground , and thereby the lord is forsaken of us ; for it is our hope that sets all aworke , and the want of hope makes us turne our backes ; yea , foyle and give over the lords battels ; and therefore we should still maintaine our hope in all extremities whatsoever , for when the lord sends any afflictions on the church or our selves , wee ought not to despise or make light of them , because they are the messengers of the lord , to humble us : so we must not on the other side have the sinewes of our soules loosened by them ; for as we are not to despise the chastening of the lord , so are wee not to faint when wee are rebuked of him ; for in the mount will the lord be seene : that is , it is a thing that the lord will usually doe , not at this time when thou wouldest have him , but even when abraham was fetching the blow , then to stay his hand : and it is his usuall course so to doe ; and therefore it is turned into a proverbe , because it is ordinary . secondly , we have ordinary use of it , and therefore likewise it is put into a proverbe ; for the lord usually brings us into extremities ; and that it might be the better remembred of us , it is put into a proverbe , for that is the use of short sentences to be easily carried in the memory ; and therefore the lord hath thus turned it : as men doe by their silver , they change it into gold that it may with the more ease be carried . now to cometo the words ; out of which wee may learne , that it is gods usuall manner to bring his children to extremities . the examples are so many in scriptures , and in our daily experience of this , that we need not insist on the proofe of it , but proceed to shew the reasons thereof . and the first cause why the lord doth so usually doe it , is , when hee brings afflictions on his children , he lets it runne along till they may thinke there is no more helpe , nor hope , that so it may be an affliction to them ; for it would not bee an affliction , except it did runne on to the uttermost point ; for if there were any doore for us to get out , wee were not compassed about , but when a man hath no gap to goe out at , that is it that makes the spirit of a man to sinke . if a man were in a smoky house , and had a doore open , it were no difficulty for him to shift himselfe out of it ; but when wee are shut up , that is it which makes it difficult ; and that it might be so , the lord suffers it to come to an extremity . secondly , the lord brings us to an extremity because the lord might be sought to ; for so long as the creatures can doe us any good , we will goe no further ; but when they faile us , wee are ready to looke up to the lord : as it is with men which are on the seas , when they are in an extremity , those that will not pray at any other time , will pray now , and bee ready to say with these in the prophet hosea 6. 1. come and let us returne unto the lord ; for ●● hath torne , and he will heale us ; he hath smitten , and he will binde us up : and the reason is , because where the creature ends , the lord must beginne , otherwise there can be no helpe at all . and hence it is that at the time of death , when a man once sees that , and hath no deliverance , it quaileth the stoutest spirits that are : as saul , when he could see nothing but death before him , then he sanke downe to the ground , and till then the lord is not sought to ; but in their afflictions they will seeke mee , saith the lord ; because then they can goe no where else . therefore when a man is brought to say , vaine is the helpe of man , then he will looke to the lord for his helpe ; but till then , man is subject to looke round on every side to see if there bee any that will helpe : but when there is none , then hee seekes unto the lord and is delivered . thirdly , the lord doth it , because that hereby it comes to passe that the lord may bee knowne to be the helper ; that when wee are delivered , hee may have all the praise ; for otherwise if there be but a little helpe in the creature , wee are ready many times to ascribe it all to it , or at least to divide the prayse ; and therefore the lord said to gideon , iudg. 7. 2. the people that are with thee , are too many : though indeed they were but few in comparison of the multitude which they were to goe against , yet they were too many for gideon , to have acknowledged the hand of the lord in it , if hee should have had the victory with them . but the lord will not divide his glory with another , and therefore he will bring a man to the streight to bee without all hope , that so hee may have all the praise ; for when other meanes concurre with his helpe , then it is divided ; but without that , his arme lyes naked , as it were , and therefore that it might bee knowne , hee brings them to extremitie . fourthly , the lord doth it , because all that we have , wee might have as a new gift : therefore the lord suffers us , as it were , to forfeit our leases , that he may renew them ; otherwise we should thinke our selves to bee free-holders . but when wee come to see all gone , our health , wealth , and credit to faile us , and in that extremity the lord to give it us , it is as a thing given on a new gift , and then we take our life as given againe of the lord : and so in any other streight , when there is no helpe of man left , then wee take it wholly from the lord ; and then wee give it to him againe . fifthly , the lord doth it , because hee may teach us by experience to know him . but here some man will be ready to say , why cannot that be without these extremities ? to this i answer , you must know when a man goes on in a course , without any troubles , or changes , his experience is to no purpose ; for hee hath no great experience of the lord : but when a man is in tribulation , that brings experience ; and experience , ●●pe ; for it is another kinde of experience that is so learned , than that which comes without it : and indeed nothing is well learned till it bee learned by experience . and therefore our saviour christ himselfe that had all knowledge that could be had without this , would have this also of experience likewise ; for when a man is in ex●●emity , then shall hee have experience of the lord : and therefore it is said of manasses , when he was in affliction , and had prayed to the lord , humbling himselfe , and was restored , that he knew the lord was god , 2 chron. 33. 13. why , did hee not know that before ? no , not as now hee did ; for now hee knew the lord by experience : and the want of this is the cause why many feare not god ; for because they have no changes , they know him not by experience , and therefore they feare him not . and for this cause , when the lord did ever manifest himselfe in any speciall manner to any of his people , ye shall see it alwayes to bee upon some great change that befell them : as when iacob was forced to leave his fathers house , to flye from his brother esau , then did the lord in a speciall manner manifest himselfe unto him ; and so likewise at his returning home againe , when his brother esau came against him with foure hundred men to destroy him , which was a great change , then the lord appeared to him againe : so still upon the great changes of his people doth the lord appeare unto them ; and as hee did to them in former dayes , so he doth to us now ; hee doth appeare unto us sometimes by ●●erience of his goodnesse ; which that he may doe , he brings us to extremities . lastly , the lord doth it for proofe and tryall , for so it is said in the beginning of this chapter , god did prove abraham ; and therefore said unto him , take now thine onely sonne isaack , whom thou lovest , and offer him up on one of the mountaines which i shall shew thee : now seeing the lords intent was to prove him whether hee would part with his sonne isaack for his sake , therefore he lets him goe to the very place and utmost period of offering his sonne ; for if the lord had taken this tryall of him before hee had brought him to the very utmost , hee had not beenetryed ; but when the knife was as it were going to the throat of his sonne , then was heefully tryed : and like unto this doe we deale with friends one towards another ; for when you will try how another will trust unto you , you will let him alone till there be none else to help ; for if there be any other for him to go to , it is no tryall ; but if it is come to this that you must doe it , or none will , then have you tryed him and not before : in like manner did the lord prove abraham in this place . the use of it is , that wee might searne never to be discouraged ; whatsoever our case is , let us never suffer our hearts to be cast downe in us ; for as we are very prone to let goe our hold upon all occasions , so is it a very great fault so to doe . we see how david doth recollect himselfe together when h●● soule was disquieted within him , asking himselfe why it was so ? which hee would not have done , if the other had not beene a fault in him ; and therefore why doe wee so cast downe our soules ? if we say , it is because it will be long before the lord will come and undertake our helpe : i answer , no , it will not , for as soone as he doth see thee fit for helpe , hee will give it ; for when things are most desperate , then his helpe is nearest : for as he is able then to doe it , so is hee most willing to doe it then . and to this purpose is that place , hos. 14. 4 , 5 , 6. i will heale their backesliding , i will love them freely , for mine anger is turned away from them . i will be as the dew to israel , he shall grow as the lilly and cast forth his roots as lebanon : his branches shall spread , his beautie shall be as this olive , and his smell as lebanon . when israel was fallen into a very low condition , and had taken to him words , and repented of their sinnes , then the lord healed their back-sliding , which was the cause of their misery : and then though they were outwardly miserable , yet he will be as the dew unto them ; that though they be as the lillies in winter which hath neither colour , scent , nor beauty , yet consider in the spring time what i doe unto them , and learne to know me by the workes of nature ; for if i doe but send a little dew , such as is in the time of spring , it shall grow againe , yea and bring forth such a flower , whose beauty shall exceed salomon in all his royalty : and if the lord can doe so in nature to the hearbs of the field , doe you not thinke he is able 〈◊〉 doe it to you in the ordinary passages of his providence ? if hee shall but shine on you with the light of his countenance , yea though you were as the lilly in the winter , yet shall you spring againe as the lilly in the spring : that is , you shall spring quickly . i but you will say , and quickly wither againe : no , saith the lord , you shall be confirmed and established in your estate , for hee will fasten your roots as the trees of lebanon , and they were faster than the trees in other places ; for though they be tall , and so their boughes might bee moved , yet the bodies of the trees hold their owne , because they were well rooted : and in lebanon they were faster than in other places , because it was a firmer ground : so that if the lord list to plant you , you shall be sure to remaine firme . i but what shall i be good for ? i know not how to be usefull neither for god nor man , but to bee laid aside as a thing for which there is no more use . nay , saith the lord , i will not onely make you beautifull as the lillies , and rooted as the cedars , but i will make you as the olivetrees which are fit for use . and put the case thy name and credit bee lost , yet your smell shall be as the smell of lebanon , that is , as lebanon had many sweet blossomes and sweet smels , so shall it be with you , whatsoever your condition be . this place then is a place of comfort aganst discouragements , which you may see exemplified in divers examples : as in the example of iob : you know in what a case hee was , he lost all hee had , that he had not a friend left him ; no , not his wife nor servants that would sticke unto him , but was brought to the very mount , to an extremity that could not goe further , for he was at the very brim of the hill : yet when iob was fit for mercy , when hee had humbled himselfe , you see what a change the lord made , how his beauty did returne againe , and how all his health , prosperity , and friends did returne unto him , in so much as he was in all things as before , yea and beyond it . so in the fourth of daniel 26. who would have thought it possible for nebuchadnezzar ever to have beene restored , that had lost his kingdome and wits too , which is the onely meanes to bring a man in againe ; yea , hee had lost all his beauty , for hee was a beast of the field , yet the lord made a change with him : now a man would wonder how this should be brought to passe that hee should have his kingdome againe and be made knowne to his nobles ; why the text saith , he looked up to heaven , vers . 34. and then his nobles and princes sought unto him : for the disposition of all people is to have the right heire to rule the kingdome ; and therefore he had as much glory and honour as ever before . the like you shall see in mordecayes time , when the church was in extremity ; for you see how farre haman went , the blow was as it were in the giving , the knife was in his hand to cut the throat of the whole church of the jewes , yet when they had humbled themselves by fasting and prayer to the lord , that made worke in heaven ; and when there was a change in heaven , you see how quickly the church was changed , and brought even from the lowest degree to the highest that could be , or ever was in the time of their trials . and therefore let us never give over our hopes , and despaire not , for because the lord is ever ready to shew mercy , for mercy pleaseth him : a man when he corrects his childe , he doth it unwillingly ; but when hee is fit for mercy , hee is glad to shew that : why so it is with the lord , hee being willing to doe it , and exceeding able , for hee is a physician that is able to heale the most dangerous diseases , and shall wee then doubt of the accomplishment ? it is a common fault amongst us to measure the lord according to our selves ; and so when we see man cannot helpe us , we thinke that god cannot ; but he that can turne winter into a summer , can speedily turne our estates when we are fit for it : as a physician that administers hard potions to his patient , it is not because he cannot or will not give him pleasant things , but it is because his patient is not fit for it ; for as soone as hee is fit for cordials , hee most willingly gives them unto him : and as the husbandman , hee is willing enough to sowe his seed in the earth , and would bee glad if the time were come ; i but hee knoweth if he so we it on the wilde waste ground it would be lost , and therfore he plowes it first , and againe too , yea thrice if it be needfull , and then having well fitted it , hee sowes his seed ; even so it is with the lord , hee first plowes the ground , he digges deepe into the hearts of men if it be needfull so to doe , but if a little plowing will serve , he never takes a deeper ; and if one will serve , he never gives a second ; and therefore when we are fit to receive the seed , mercy shall come in amaine amongst us , even as that which goes with wind and tide ; yea , it shall come as fast as our misery did , which though it comes headlong upon us as it did upon nebuchadnezzar , yet how quickly did the lord deliver him againe ? and so shall it , bee with us , because the lord is delighted with mercy , therefore the lord doth usually helpe in extremities , and not before ; for in the mount will the lord be seene . and as the first doctrine is drawne naturally from these words , that it is gods usuall manner to bring his children into the mount ; so in the second place , then and there will he be seene : therefore it followes , that in the time of extremities will the lord be seene , and not before : but then he will appeare in his speciall providence , for the comfort of his children , though not before . and why so ? first , because the lord knowes this is the best way to draw forth the practice of many graces , and good duties , which otherwise would be without use : as for example ; when iacob had made his brother esau his enemy by his hasty getting of the blessing , whereas if hee had stayd the lords time , he might have had it without any sorrowes with it ; but because he will have it a wrong way , it is accompanied with many sorrowes both in him and rebecca likewise : now if the lord had presently made reconciliation betwixt him and his brother , as he could have done , though he did not , but made it long first , that made iacob exceeding fruitfull ; for hee being caused to to flye , as his mother counselled him to doe , in his necessity became acquainted with the lord , and knew him better than ever otherwise hee should have knowne him ; yea , he knew himselfe better too , and therefore vowed to give the lord the tenth of all that he had , and that the lord should be his god for ever if hee would give him food and clothing , of which hee felt the want at that time ; and this brought his heart to the lord : so likewise when esau came against him at his returning home againe ; if it at the first it had beene told iacob that his brother had beene friends with him , hee had never wrestled with the lord as hee did ; and so should he have missed of that great blessing which he received in being called israell . and therefore we se● the lord by this doth draw many great fruits from them , of which otherwise the lord should lose the glory , and wee the benefit , if it were not so with us . so likewise the angell was sent to daniel when he began to pray ; i but if the message had then beene delivered to him , his heart had not beene so well moulded in the frame of grace , therefore the lord lets him alone ; though hee had given the angell charge to deliver the message to him , yet till he had done his worke , and was made fit for it , the message of their full deliverance was not made knowne unto him . a second reason why the lord deferres , and will stay till the very extremity comes , is , because he would give a time to men to repent and meet him in , which is good for his children , otherwise we should not seeke unto the lord : and for such as doe not seeke him , it is to leave them without excuse : as in 2 chron. 11. 12. chapters , you shall finde that roboam sought the lord for three yeares together , and then departed from him , yet shisacke was not sent against him till the fifth yeare of his reigne : whence this is to be observed , that though he had forsaken the lord , who therefore had resolved to bring judgement upon him , yet he gives him two yeares liberty to see if he would returne . so when nebuchadnezzar was like a flourishing tree , when he had dreamed his dreame , and that made knowne unto him , that he should be cut downe to the very root , like the lilly in winter , nothing should be left but the stumpes , yet you shall finde it twelve moneths after before the lord strucke him . so in the destruction of jerusalem by nebuchadnezzar , the lord was oftentimes offering to strike it , yet called backe his hand again that they might humble themselves and seeke his face : but as it is said of iezabel in the second of the revelations verse 12. hee gave her time to repent , but she repented not . thirdly , the lord doth not deliver till the time of extremity , that we may know the vanity of the creature . and see that they are but as reeds that are empty : as for example , when a man is brought to some great straight , and sees that men will forsake him in it , as the lord will cause them to doe when he will bring a man to a streight indeed , for then he will shew him that there is no helpe in man ; as when a man that is sicke , and so farre gone that no physicke will doe him good , but all physicians have left him ; or when a man hath some great businesse in hand , and nothing that he hath will effect it ; and so likewise a man at sea , when hee is in such a tempest that neither rowing nor any thing else will doe him good , then when men are in such cases , they come to see the vanity of the creature , and that all outward meanes will start aside like a broken bow ; for a broken bow being drawne but a little , will hold ; but if it bee drawne up to the head , then it breakes in the hand of him that handles it : even so , when the creature is put to it , then the vanity of them is seene , and that they are but as hollow reeds that are empty , and so not bee trusted to . now we must adde to this , that as the lord will not deliver till then , yet then he will doe it ; and of that you must make no doubt , because the lord will make good his promises and bee just , for he is abundant in truth , he will make good all that he hath said , and that in abundance . now if the lord will helpe , and yet not till a man come to extremity , why then hee must helpe or not at all , and so he should faile them that trust unto him , when as one man will not faile another that trusteth him , for that were treachery so to doe ; why then much lesse will the lord faile thee , if thou rely upon him , if thy heart can tell thee thou dost intirely rest upon him , it is impossible hee should faile thee : and therefore hee must helpe thee at the last cast , or else not at all ; and untill thou art so farre gone , thou art not come unto the mount ; for abraham was three dayes in going the journey , and the lord might have revealed it before if hee would , but hee did not till he came to the mount : and therefore doe not say , now is the extremity , and yet the lord doth not helpe mee , when thou art but in the way , for thou art not yet come to the brow of the hill , thou art not at the utmost part of the mount. the use of it is , to teach us not to make too much haste for deliverance in the time of distresse , but to wait upon the lord , yea depend upon his providence when we seeme to be without helpe : if we looke upon the creature , yet then are wee to depend upon the lord , so as never to say there is no helpe ; but on the contrary , to say , i will trust in him though he kill me ; for so did abraham here , he was to kill his sonne , and yet he had hope : so let us , though there were a thing that would bee our utter undoing if it should come on us , yet if it doe come thou oughtest to hope , because it is the lords manner to bring his people to extremities , as here to abraham : and the like hee did to peter when he came to him on the waters ; for he might have holpen him before he beganne to sinke if he would , but hee did first let him sinke a little and then he holpe him : so when the people were at the red sea , and had no gap to goe out at , then the lord holpe them , by making a way thorow the sea : in like manner he did to iacob when hee was returning home from his father in law laban , hee , suffered esau to come out against him with foure hundred men , before hee holpe him ; and who would have thought that esau's mind should have beene so suddenly turned ? but when iacob was brought to a streight , then the lord turned all another way . and the like he did with david in the time of his distresse , he let him alone till the waters were like to goe over him : but when his feet had almost slipt , in regard of his outward and inward troubles , for he was at the very going downe to the grave , then the lord brought his feet out of the net , and set him at liberty , and tooke him out of the waters that he was not drowned ▪ and therefore still trust in the lord , and labour that thy faith faile thee not whatsoever thy straights be ; for that was peters fault when hee was on the water , for if he had sunke , being hee had the lords word , hee should have beene safe enough , and therefore had no cause to doubt ; and so wee should learne to doe , in all our streights still to beleeve ; which if we doe , wee shall finde the lord very exceeding ready to helpe beyond all that we can be able to aske or thinke . see this in an example or two , how the lord comes betwixt the cup and the lip as it were , betwixt the very lifting up of the hand to the stroke ; and as in the text , so also when the shunamite had by the command of the prophet left her land , because of the famine that was to come when the seven yeeres were done ; for shee trusted the prophet , and therefore did not say , alas , what shall i doe for my lands againe ? but did goe ; and when shee returned , and was gone to the king for her lands againe , at that very instant was the king talking with elishaes servant about the great workes of the prophet , who then told the king of this woman and her sonne , confirming that which gehezi had said , and gehezi being present to helpe to speake for the woman ; and then shee had not onely her lands restored her , but the fruits of it also for the whole time of her absence . so likewise when mordecayes destruction was plotted by haman , and so neare brought to passe , that there could be no hope of helpe on any side , yet then when mordecay was asleepe in the night , and had made no plots at all for his safety , then the lord brought it to passe ; for that night the king could not sleepe ; then hee must needs call for a booke , and then that above all other bookes , that should bee brought , and in that booke that very place to bee turned to of the treason against the king , and mordecayes truth and faithfulnesse in discovering the same ; and that this should be done at the very extremity , when a day or two after would have done him no good , it is worth the considering : therefore never doubt , feare not , but trust to the lord in any streight ; for though hee doth not worke miracles now , yet he workes wonders , and is able to doe as great things as ever he was , yea , and doth so too when there is the like occasion : in like manner , when our saviour christ was brought to the very brow of the hill by the people to bee cast downe from it , why then he went a way thorow the midst of them ; so is the lord able to doe with us , and will also if there be the like need ; and therefore let us learne to trust in the lord , and in all things to depend upon him . one would have thought it impossible when fortie men had secretly vowed neither to eat nor drinke till they had killed paul , for that to bee revealed , and paul to be delivered , when so many that were able enough to destroy a poore prisoner had conspired against him , yet we see the lord delivered him from that great streight ; and therefore let us wait still upon the lord , for it is but the staying till the time be out , and then he that can save , will save , and will not tarry . and so much for the second thing . the last point observable from these 〈◊〉 that godly mens extremities are but tryals , sent for their good ; and not punishments , sent for their hurt and ruine . the lord did this but to prove abraham , hee meant him to hurt at all in it : and so the lord doth by afflicting others of his owne people , he doth not meane to hurt them by it . and therefore when you see an affliction to bee so great as if it would undoe those on whom it is , yet you shall see in the issue it was but like an evill ; for when abraham was bid to take his onely sonne isaack whom he loved , and offer him in a sacrifice to the lord , and was suffered to bee the three dayes in the tryall , yet the lord meant him no hurt ; here was indeed a great apprehension of evill , yet it was no evill ; but it might as much worke upon him as the evill it selfe : even so is it with us in our afflictions , they are not evils , but meere tryals , and therefore we are not much to be dismayed for the greatest afflictions that can befall us in the world , because they are but trials , that doe befall thee from god. i , but will some say , what shall i get by it ? why , so much that there is so little cause to be sorry for it , that thou hast cause to rejoyce , if thou woudest beleeve ; as it is said in the first of iames 2. my brethren , count it great joy when you fall into divers trials : it is a very fit text for the purpose , for the lord said hee would prove abraham ; and all is no more but to try us , and not to doe us any hurt : and this is a good reason why it is so , in that wee are bid to rejoyce in it ; now we have no cause to rejoyce in that which wil hurt us , neither will the lord lay any unreasonable command upon us . i , but what if the tryals bee many ? yet hee bids us rejoyce , though they be of divers kindes ; when wee are not onely afflicted in the losse of goods , and our friends forsake us , in which wee might have some comfort , if our healths and liberty might bee enjoyed ; or if all the outward man were afflicted , yet if the spirit were whole it would beare out infirmitie . i , but what if that bee wounded too ? why , if there bee tryals of all sorts , and you fall into them all , and that of a sudden too , as a fall of waves , one comming upon the necke of another as they did upon iob , yet wee are bid to rejoyce : why one would thinke it were enough for a man to bee patient in that case ; yet ( saith the apostle ) you must rejoyce in it ; yea , count it exceeding joy : that is , as your trials are greater , so let your joy be greater . why , that is a strange command you will say : i but though you see not the reason of gods commandements , yet there is a great reason in them , which if you saw , you would keepe them most willingly . and the reason of this command is , the greater the tryall is , the more will bee the good , and therefore the more cause of joy ; for if the most painefull bee the most gainefull , then they that have them , have the greatest cause to rejoyce in them : it was a tryall for abraham to goe from his owne land , and to cast out his sonne ismael ; i but this was the greatest , and this brought him the greatest fruit that ever hee had . i , but what is that good ? why this ; first , it shall increase grace in your hearts ; for as the gold when it is tryed loseth nothing but drosse , and so is made the better thereby ; so it is with our afflictions , for the triall of our faith , 1 saith the apostle , bringeth forth patience : so the greater thy tryall is , the more it strengthens thy faith , and so increaseth comfort : for when the afflictions of the apostle abounded , his consolation abounded also . and hence it is , that our saviour christ saith , you shall receive an hundred fold with persecutions ; that is , when the tryall doth abound , the comfort shall abound . againe , 2 you shall have the greater wages ; for when a man hath a friend that hath be one employed about any great thing for him , why the greater the trouble was which he did undergoe for him , the more will hee bee beholding to him , and the greater reward will hee bestow upon him ; even so the greater the tryals are from the lord , the greater benefit will come to us by them ; and therefore when you see the greatest tryals befall the church and people of god , bee assured by this which hath beene said , that some great benefit is comming to them ; for doe you not thinke this is a usefull doctrine ; it may bee it concernes some of you now at this present ; if not , it may doe , and therefore lay it up before-hand ; and let us not thinke of our afflictions as of things that will undoe us , but as tryals that will bring us profit . for as the spyes that went to canaan were of two sorts , and looked upon the gyants that were in it with a double eye ; and so some of them said , o the land is a very good land , and incouraged the people to goe up into it ; and others that were afraid , they said , nay but the land eats up the inhabitants thereof , and discouraged the people to goe up into it : even so it is with many amongst us , when they see afflictions befall the church and people of god , o they presently are afraid , and therefore they say , who would be as these men ? let me be of such as be in prosperity and have friends , and some that will provide for mee : but what is the reason of this ? why they send forth wrong spies , and therefore they bring backe a false report : but if thou wouldest send forth thy faith and spirituall wisdome which ought to be in thy heart , then thou shouldest see it were no such matter . and therefore let this be our practice concerning the estate and condition of the church at this time , and needfull it is wee should so doe ; for doe you not see the dangers that they and we are in , and the confusion that is almost throughout all europe ? yet god hath not forgotten us , neither will he leave us , if wee can but rest upon him : what though there should be a sudden change , so that all things were with us as it was in hesters time ? yet could the lord bring forth some good thing out of it that should tend much to his glory and our good : put the case all were turned upside downe , as it was in the confused chaos , wherein heaven and earth was mingled together , and the waters overcomming all the rest , yet as then when the spirit of the lord did but move upon the waters , many beautifull creatures were brought forth , and the sea divided from the rest , that those waters that seemed then to spoyle all , serves now to water all , and without it we cannot bee : even so , were the church in never so confused a condition , yet the lord shall so order the things that seeme to undoe us , that they shall bring forth something of speciall use ; that is , something to water and make fruitfull the house and people of god : and therefore be not out of hope whatsoever befalls thee , onely bee humbled ; for there is great cause so to be , and the lord calls thee to it by his ministers , and wee are his messengers to declare his will unto you ; and as we must bee humbled and take to heart the cause of the church , so wee must consider the time , that wee may bee throughly affected thereby ; for it was ephraims fault not to doe it : and thou must see this distresse , so as it may bring thee into the mount ; for it is not an extremity simply that will cause the lord to helpe thee ; but when thy soule is plowed up therewith , and then the lord will cast in the seed and water it , so as thy soule shall spring againe ; and therefore let us still maintaine our hope in all conditions whatsoever . and for this end did i fall upon this text at this time , that in the mount will the lord be seene . finis . notes, typically marginal, from the original text notes for div a09981-e230 the scope of the chapter . three false guides among the ephesians . doct. the doctrine proved first by reason , secondly , by scriptures . 1 ▪ what this death is . two things , a naturall and a spiritual death dead workes why so called . the seat of this death . ephes. 5. 1● . 2. the kinds of this death . how terrible the taking away of gods presence is . 3. the signes of this death . foure signs of bodily death . 1. privation of reason . obiect . answ. a difference betweene knowing spirituall things , and knowing them in a right manner . 2. privation of sense . 3. want of motion . 4. want of beauty and vigour . obiect . answ. how wicked men may have moral vertues 4. the degrees of this death . the death of guilt . the death opposite to the life of grace . three degrees of this death . the first . the second . the third . the death opposite to the life of ioy . obiect . ans. 1 ans. 2. ans. 3. a difference betweene the spirituall and corporall death . 5. the vses of this point . vses . 1. not to defer repentance . how the devil deceives men in perswading them to put off their repentance , saving repentance what it is . simile . an example of spira . vse 2. how to esteem civill men . simile . simile . vse 3. to stirre up to thankfulnesse for being quickned . vse 4. how to esteeme of the meanes of grace . vse 5. to examine ourselves whether we have life in us or no. simile . how the divell deceives civill men . two signes of our quickning 1. an application to examine our selves before we receive the sacrament , the nature of dead men . two kinds of spiritually dead men . first , starke deadnesse . three positive signes of dead men . a careless neglect of goodnesse . a lying still in any lust . a living lust , what it is . an antipathy to god and godlinesse . five privitive signes of dead men , privation of speech . privation of heat . obiect . answ. stiffenesse , simile . privation of sense . obiect . answ. matth , 13. 13. opened . no sympathizing in the miseries of others . two things to move us to consider the churches misery . quest. answ. what we must doe for the church . pray for it . our prayers must be fervent . spirituall . of faith. with constancy . of righteousnesse . with humility . be more ●ealous . stir up others performe duties in due time . with continuance . the divels cunning to deferre men from doing good duties . signes of civil men that seem to have life , but have none indeed . they doe not grow . they are moved by an outward principle . they doe it but in some places and company . they speake from the teeth , not frō the heart . iunius converted by a country-mans harty speaking . two meanes to get life . doct. no translation to life , without apprehension of gods wrath due to sinne . things considerable . three things keepe a man from christ : 1. vnbeleefe . 2. neglect of him . 3. vnwillingnesse to part with other things for him three things to be set against these , to bring us to christ. the necessity of a deepe humiliation . without sound humiliation we will not come to christ. we will not stay with him . humiliation compared to the sout sorts of ground , matth. 13. we will not suffer or doe any thing for him . reas. 1. reas. 2. reas. 3. reas. 4. the doctrine of humiliation must goe before sanctification . vse . simile . three questions . quest. 1. answ. true humiliation consists in seeing our lives abound in sinne . in considering that there is nothing good in thee . in smiting th● heart with a● apprehension of gods curs● quest. 2. answ. what sorrow is required to true humiliation . quest. 3. answ. how to know true sorrow . how true humiliation differs from other sorrow . in the rise . in the continuance . bousion cons. 299. simile . by the signes and effects . contrition of heart . 1. heales our sinnes . simile . 2. it causeth love to christ : signs to know whether we love christ or no. 1. obedience . 2. affection towards him . 3. the light prizing of spirituall things . 4. contentednesse with the meanest condition . 5. feare of offending god. 6. the finding of sweetnesse in the word of god. 7. meekenesse of spirit . obiect . answ. humiliation changeth our nature . quest. 4. answ. the differen● of humiliation in one well educated and a grosse sinner . quest. 5. answ. the least degree of humiliation will make us count sin the greatest cuill , christ the greatest good a mans conversion consists in three things . quest. 6. answ. the law the onely meanes of humiliation obiect . answ. the spirit of bondage , what and why required to humiliation . obiect . answ. how afflictions and the law concurre to humiliation five meanes to humiliatiō . 1. meanes , to consider our estates . 1. meanes , to suffer sorrow to abide on us 3. meanes see sinne in 〈◊〉 effects . 4. meanes , to make these evilspresent by faith . two things ought to be present before vs. 5. meanes . to take heed of shifts ; eight shifts , whereby men think to keep off iudgments 1. civility . 2. formall performance of holy duties . 3. badn●sse of nature . two cautions 4. gods mercy 5. the making conscience of many things . 6. the delay of executing of judgement simile . 7. a false opinion of their estates , three cautions . 8. an opinion that some should be holy and not all . vse . doctr. 3. 3 things in the doctrine , 1 taking of christ. simile . 2 laying hold of him . simile . 3 all may come and take him . the grounds of the doctrin generally . 1 otherwise no ground of our faith . 2. faith is about things that are . vse . obiect . answer . every one would take christ as a saviour , but not as a lord. simile . christ gives whome hee quickeneth a three-fold life doctr. 1. the doctrine prooved scripture . by reason . reason . 1. hee that walketh in sin is overcome of sinne . reason . 2. in him sinne hath the chiefest command , and god no place . obiect . answ. reas. 3. hee is an hypocrite . god hath respect unto small things with sincerity , more than many great things with hypocrisie . reason 4 , he is ready to runne into other sins upon occasion . quest. what this walking is . answ. right walking is knowne 1 by the choice of the way . 2 by the progresse therin . 3 by companions and guides . 4 by the provision wee make . vse . 1. for triall to see whether we walke in the right way or no. two rules to try whether we walke aright . 1 to see whether it be a knowne sin . simile . 2 to see if thy sinne be continued in . quest. i. when sin is a knowne sin . answ. every mans conscience will tell him what is a known sin obiect . answ. 3 differences betweene the accusing of a guilty conscience , and the scruples of the godly . differ . 1. the wicked after knowledge lie in it , but the godly forsake it . differ . 2. in the subiect matter . differ . 3. in the rest of their actions . quest. answ. wherein a godly man & a wicked may bee said to agree & differ . 1 1 they agree in the way & differ in the end of their journey . simile . 2 they both disagree and differ in the disapproving of evill . disapproving of evill twofold . three s●gnes to distinguish betweene a naturall dislike of evill and a regenerate . 1 a delightful absteining frō sin . 2 a change & rising of the heart both against old sins and the doers of them . 3 a change of the whole m̄a ▪ simile . quest. 3. answ. distinctiō bewixt a godly mans relapsing and lying in sinne . 1 he hath no purpose to sin 2 he favoureth not his sin 3 he falls not into the same sin . 1 so often as before . 2 after the same manner . quest. 4. answ. a double difference between the sins of the godly and the wicked . 1 in the wicked some sin is ever predominant . 2 the wicked commit sinne as a proper worke . simile . quest. 5. answ. the purposes of the wicked are weak and fruitlesse , but of the godly strong and effectuall . vse . 2. to comfort al those that do not continue sinne . simile . 4 comforts in a perfect heart . 1 contentednesse to forsake lust . 2 ability ●● prayer . simile . 3 abilitie to beate afflictions . 4 soūd pea●● and lasting . notes for div a09981-e10400 the occasion of the words ▪ observ. iudg. 5. deut. 31. 19. two things observable in the text. the scope of the place against discouragements . for ordinary use . simile . doct. 1. reas. 1. to make it an affliction . simile . reas. 2. because the lord might be sought unto . simile . reas. 3. because god may be known to be the helper . reas. 4. because we might receive it as a new gift reas. 5. because wee may know the lord. quest. answ. god is never knowne well but by experience . god manifefleth himselfe ever upon some great change . reas. 6. vse . not to be discouraged whatever our case be . psal. 43. 5. obiect . answ. hosea 14. 4 , 5 , 6. opened . examples . iob. nebuchadnezzar , 〈◊〉 ●ewes in mordicaes time . simile . simile . simile . doct. 2. reasons why god will not be seene till extremities are . to exercise the graces of your god by . reas. 2. to give time of repentance ▪ reas. 3. to let us know the vanity of the creature . simile . though god defer till extremity , yet then he will surely helpe . vse . to teach us not to make too much hast for deliverance . ester 6. 1. doct. 3. godly mens extremities are trials , not punishments . obiect . answ. obiect . answ. obiect . answ. we ought to rejoyce in trials , because the greater the tryall is , the more will be the good . obiect . answ. the good that comes of trials , is , 1 increase of grace . 2 increase of reward . simile . the anatomie of a distressed soule wherein, the faults of the elect,are discerned from the sinnes of the wicked, spirituall defections cured, confused consciences resolued, all meanes of presumption and desperation remoued, the sicknesse, dulnesse, and deadnesse of the spirit releeued, crosses and temptations inward, and afflictions outward remedied, for the benefite of all that groane vnder the burthen of sinne, and feeling of gods anger, thirsting for the sense of reconciliation in the blood of the lambe. robertson, bartholomew, fl. 1620. 1619 approx. 198 kb of xml-encoded text transcribed from 149 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a10824 stc 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(eebo-tcp ; phase 1, no. a10824) transcribed from: (early english books online ; image set 544) images scanned from microfilm: (early english books, 1475-1640 ; 1360:16) the anatomie of a distressed soule wherein, the faults of the elect,are discerned from the sinnes of the wicked, spirituall defections cured, confused consciences resolued, all meanes of presumption and desperation remoued, the sicknesse, dulnesse, and deadnesse of the spirit releeued, crosses and temptations inward, and afflictions outward remedied, for the benefite of all that groane vnder the burthen of sinne, and feeling of gods anger, thirsting for the sense of reconciliation in the blood of the lambe. robertson, bartholomew, fl. 1620. [16], 280 p. printed by nicholas okes, for daniel speed; and are to be sold at his shop vnder s. mildreds church in the poultry, london : 1619. by bartholomew robertson. some pages marked and stained. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the anatomie of a distressed soule : wherein , the faults of the elect , are discerned from the sinnes of the wicked , spirituall defections cured , confused consciences resolued , all meanes of presumption and desperation remoued , the sicknesse , dulnesse , and deadnesse of the spirit releeued , crosses and temptations inward , and afflictions outward remedied , for the benefite of all that groane vnder the burthen of sinne , and feeling of gods anger , thirsting for the sense of reconciliation in the blood of the lambe . rom . 8. 38. 39. i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come . nor height , nor depth , nor any other creature , shall be able to seperate vs from the loue , &c. london , printed by nicholas okes , for daniel speed ; and are to be sold at his shop vnder s. mildreds church in the poultry . 1619. to the right honourable , sir robert nanton , knight , one of his maiesties principall secretaries , and of his royall priuie councell , grace and peace in iesus christ. god leaues his own children oft to themselues , to driue them from the weake holde of their owne strength , to relie on himselfe ▪ yet doth he heale their backeslidings , and loues them freely , notwithstanding their reuolting and treacherous dealing against him . there is satan also sifting them , and fleshly lusts warring against their soules . they may fall in their faith , by doubtting of gods fauour , and assurance of their saluation , erre in som maine points of religion , yea dwell in that ignorance for a season , and maintain the same . they may fall also in their life , in some grosse sins , yea sleepe in them vntill they be roused vp , and then fall into them againe : and so commit rebellion against god , and yet remaine in the state of grace . for they are not senslesse , nor doe continue in their fals , hauing their conscience seared with a hot iron , without resistance , feare , or griefe ▪ nor becomes in the ende a very beast , as doth the hypocrite , who falls as the dromedary that cannot rise againe , but their corruption and temptation ouer-ruling them , doth mislead them , & cōming to themselues , condemnes thēselues for it , and cleares the lord , iustifies him in his iudgements , and magnifies the riches of his mercy , who neuer forsakes his children , but will with the tentation also make a way to escape , that they may be able to beare it . of the which both inward and outward temptations and afflictions , for keeping of the conscience tender , and sensible of the least sinne , & wilfull fechting againe the light therof : of the checkes , feares , distractions , anguishes , horrible terrours , and swoundings , with remedies to the same , according to the measure of the lords grace bestowed vpon mee . i haue written here ( i say ) which i most humbly dedicate , to bee sheltered vnder the protection of your worshippes fauour . and i beseech the god of our lord iesus christ , the father of glory , to establish your heart in his holy feare , rectifie your iudgement , sanctifie your conscience , and giue vnto you the spirit of wisedome , and reuelation , in the knowledge of him : the eyes of your vnderstanding beeing inlightened , that you may knowe what is the hope of his calling , and what the riches of the glory of his inheritance in the saincts , and what is the exceeding greatnesse of his power to vs ward , who belieue according to the working of his mighty power ▪ to whose euerlasting blessing i leaue you : and rests , yours worships in all christian duties , barthol . robertson . to the christian reader . since it hath pleased god of his mercy to giue so good a passage vnto my former trauailes , i haue made bolde in confidence of thy fauour , to let this also see the light : i haue been moued thereunto by sundry of my friends , and truely i detest and abhorre idlenesse with all my heart , yet a brother who was in great confusion of conscience , to whom i resorted daily , looking if god would put his minde at greater libertie , from the thraldome & pangs of conscience , his case ( i say ) spurred mee to vndertake this taske : in the method i haue not beene curious , for the answere is paralelled to the interrogation so proportionably , as i could : to the which , i haue added prayers for euery day of the weeke , to season thy reading , which strike most vpon the the cord of thy conscience : and because the two extreamities , presumption , and despaire , doe most of all misleade men , i haue seasonably subioyned a short meditation of the infinit mercy and iustice of god , that to the perfecting of thy saluation , thou maiest sayle with an euen and plaine course , swaying neither to the left nor right hand , and i beseech god , the father of our lord iesus christ , to sanctifie these to thy vse , and thee to his glory . amen . thine , b. r. the anatomy of a distressed conscience : containing the discouery of spirituall assaults with the particular remedies thereof , in dialogue-wise betwixt the lord and the soule . lord. why art thou angry ; & thy countenance cast downe , if thou doest wel , shalt thou not be accepted , and if thou doest euill sin lyeth at the doore , and the iudge standeth before the dore . soule . i haue been like a horse or like a mule ( alas ) which vnderstandeth not , and am made like vnto beasts that perish . i haue wallowed in my owne vomit , in the vanity of my mind haue i euer walked , hauing my cogitations darkned , being a stranger from the life of god ▪ through the ignorance that is in me , because of the hardnesse of my heart : yet somtime i doe professe , i did knowe god , but by my workes i deny him , and am abnominable and disobedient , and vnto euery good worke a reprobate : i haue walked after my owne imaginations , and after the stubbornesse of my wicked heart , i haue despised the riches of thy bountifulnsse and patience and long suffering , not knowing that thy bountifulnesse leadeth mee to repentance , but after my hardnesse of heart that cannot repent , haue heaped vppe vnto my selfe wrath against the day of wrath , and of the declaration of the iust iudgement of god , thus haue i liued in pleasure on the earth and in wantonnes , and haue nourished my heart as in a day of slaughter , and what shall now become of mee . lord. thou hast cause poore soule to bemoane thy selfe , for the eyes of the wicked shall faile , and their refuge shall perish , and their hope shall be sorrowe of minde , his owne counsell shall cast him downe , his reioycing is but short and the ioy of an hypocrite is but a moment , for the wickeds light shall be taken away , they are snared in the worke of their owne hands , thus i will try the righteous , but the wicked and him that loueth iniquity , doth my soule hate , for i the righteous lord loue righteousnesse , and my countenance beholdeth the iust man , many sorrowes shall come to the wicked , but thou ( wretched soule ) call vnto mee and i will answere , and shew thee great and mighty things which thou knowest not , i will instruct thee and teach thee in the way that thou shalt goe , and i will guide thee with my eye . soule . can the blacke moore change his skin , or the leopard his spots , then may i also doe good that is accustomed to doe euill , i did say alas it was not yet time that the lords house should be builded in mee , but did put farre away the euill day , and approached to the seate of iniquity , as the smoake vanisheth so driuest thou sinners away , as waxe melteth before the fire so shall the wicked perish at the presence of god , how shold i then lift vp my horne on high , or speake with a stifnecke , for thou art iudge , and in thy hand is a cuppe and the wine is red , it is full of fury mixed , and thou pourest out of the same , surely all the wicked of the earth shall wring out and drinke the dregges thereof : thus the way of the wicked is as the darknesse , they knowe not wherein they shall fall , their owne iniquities shall take the wicked themselues , and they shall be holden with the cords of their owne sinne , woe be vnto the vngodly therefore , which haue forsaken the lawe of the most high , for though they increase yet shall they perish , if they be borne , they shall be borne to cursing , and if they die the curse shall be their portion ; so shall they goe from the curse to destruction , for the soule that sinneth it shal die the death . lord. i will not giue the soule of my turtle doue vnto the beast , what is thy sin written with a pen of iron and with the poynt of a diamond , and so grauen vpon the table of thy heart , wilt thou not giue thy minde to turne vnto mee thy god , is the spirit of fornication in the middle of thee , and wilt thou not knowe mee thy lord ? wilt thou not poore soule be made cleane ? when shall it once be ? i will answer thee with good words and comfortable wordes , arise my loue , my faire one and come thy way , for beholde the winter is past , the raine is ouer and gone , the flowers appear on the earth , the time of the singing of birds is com , and the noyse of the turtle is heard in our land ; arise my loue my faire one and come away , withdrawe not thy heart from mee , let me be thy hope in the day of aduersity , i create the fruite of thy lips to be peace as well to him that is farre off , as to him that is neere . as i liue i desire not the death of the wicked , but that the wicked turne from his way and liue , turne thee turne from thy euill waies , why wilt thou die ( silly soule ) i am patient towards thee , and would that all men should bee saued and none perish , but would all men should come to repentance , and to the knowledge of the truth , yea and more aboundantly to shew the stablenesse of my counsell , i haue thus bound my selfe by an oath , that by two immutable things , wherein it is impossible that i should lie , thou mightest haue a strong consolation ▪ who hast fled for refuge to lay holde vpon the hope set before ihee . soule . i am empty , & void , and waste , & the heart melteth , and the knees smite together , and sorrowe is in my loynes , and my face gathers blacknesse , for that which is crooked can none make straight , and that which is wanting cannot bee numbred , woe vnto me miserable soule , for i haue rewarded euill vnto my selfe . it is the vengeance of the lord , thou wilt take vengeance vpon mee , as i haue done , thou wilt doe vnto mee , thou art a consuming fire & a iealous god , can my heart endure , or can my hands be strong in the day that thou shalt haue ro doe with mee , thy tempest goeth forth in thy wrath , and a violent whirle-wind shall fall down vpon the head of rhe wicked , thy anger shall not reaurne vntill thou hast exeted and untill thou hast performed the thought of thy heart , in the latter dayes i will vnderstand it plainely , i am but as foame vpon the water , i haue plowed wickednesse and reaped iniquitie , and eaten the fruits of lies , i haue trusted in mine owne waies , in seruing sinne and liuing according to the flesh , and must die for i cannot please thee . lord. blessed is he whose wickednesse is forgiuen , and whose sinne is couered : blessed is the man vnto whom i impute no iniquity and in whose spirit there is no guile , if any man say he hath no sinne , he deceiueth himselfe and there is no truth in him , if thou acknowledge thy sinnes , i am iust and faithfull to forgiue thee thy sinnes , and cleanse thee from all vnrighteousnesse , if thou say thou hast no sinne , thou makest mee a lyer , thou maiest see adams fall and feele it in thee , noahs drunkennesse , lots incest , abrahams double deniall of his wife , rebecca her lie and deceit , iacobs lie , simeon and leuie's murder , rachels theft , the whole patriarches bloody deuise against their brother , moses slaughter , moses & aarons murmuring , dauids murther and adultery , salomons idolatry , and finally , mathew a publican , all the apostles ambitious , magdalen a notorious sinner , zacheus an oppressor & extortioner , the theefe on the crosse a notorious malefactor , peter a denier , thomas a doubter , paul a persecuter of christ. but to this purpose appeared the sonne of god , that he might loose the workes of the diuell : for surely there is none iust in the earth that doth good and sinneth not , for who can say , i haue made my heart cleare , i am cleane from my sinne , all like sheep haue gone astray , euery one hath turned to his owne way , yet i haue laide vpon my sonne the iniquity of you all : for the trangression of my people was hee plagued , though hee had done no wickednesse , neither was any deceit in his mouth , hee was counted with the trespassers , and he bare the sinne of many and prayed for the trangressors : there is none good but i , when thou hast done all is commanded thee , yet art thou an vnprofitable seruant , thou hast but done that which was thy duty to doe : now then there is no difference betwixt thee and others , for all haue sinned , and are depriued of the glorie of god : and are iustified freely by grace , thorough the redemption , that is , in christ iesus my son , whom i haue set forth to be a reconciliation through faith in his blood , to declare his righteousnesse by the forgiuenesse of thy sins , that are passed through the patience of god ; hast thou laid vp these things in thy poore soule . soule . the heauen ( alas ) doth declare my wickednesse & the earth doth rise vppe against mee , great is thy goodnesse which thou hast laide vp for them that feare thee , and done to them that trust in thee ; but sinners are affraid , a feare doth come vpon hypocrites , who can dwell with the deuouring fire ? who shall dwell with euerlasting burningss ? wee conceiue chaffe , and bring forth stubble , our breath as fire shall deuoure vs , and we shall be as the burnings of lime , as thornes cut vp shall they bee burnt in the fire , for wickednesse shall not deliuer the possessor thereof ; thou armest thy creatures to be reuenged of thy enemies , and the world shall fight with thee against the vniust , which haue kindled a fire in thy wrath which shall burne for euer , thou art wise in heart o lord , & mighty in strength , who hath beene fierce against thee and prospered ? who shall stand in thy sight when thou art angry ? alas , my silthinesse shall bee discouered , and my shame shal bee seene . lord. i will goe and returne to my place till thou acknowledge thy offences , and seek my face in thy affliction , if thou wilt seeke mee earely , feare not , thou shalt not be ashamed , neither shalt thou be confounded , for thy maker is thy husband , the lord of hoasts is his name , and thy redeemer the holy one of israel : the god of the whole earth am i called , for i haue called thee being as a woman forsaken and grieued in spirit , and a wife of youth when thou wast refused , saith thy god , for a small moment haue i forsaken thee , but with great mercies will i gather thee : in a little wrath , i hid my face frō thee for a moment , but with euerlasting kindnesse will i haue mercy on thee , saith the lord , thy redeemer : for this is as the waters of noah vnto mee , for as i haue sworn that the waters of noah shall no more goe ouer the earth , so haue i sworne that i would not bee wroth with thee nor rebuke thee , for the mountaines shall depart and the hills be remooued , but my kindnesse shall not depart from thee , neither shall the couenant of my peace be remoued , saith the lord , that hath mercy vpon thee , this is the heritage of my seruants , and their righteousnesse is of me , saith the lord , nowe then encline thine eares and come vnto mee , heare & thy soule shall liue , and i will make an euerlasting couenant with thee , euen the sure mercies of dauid , behold i haue giuen him for a witnesse to the people , and for a leader and commander to them , therefore goe thou out with ioy , and be lead forth with peace , the mountaines and hills shall breake forth before thee in singing , and all the trees of the fielde shall clap their hands , it shall bee to mee for a name , and for an euerlasting signe that shall not be cut off . soule . i confesse thy saluation shall bee for euer , and thy righteounesse shall not bee abolished , though i saide in my haste , i am cast out of thy sight , yet thou heardest the noyse of my prayer whē i cryed vnto thee , and am fully assured that thou which hast promised , art also able to doe it . lord. thou doest well ( beloued soule ) to acknowledge thy sin , to deale with them as thou hast done , and as a iudge doth with malefactors , to apprehend , raigne , and condemne them , for he that hideth his sinnes shall not prosper , but hee that confesseth and forsaketh them shall haue mercy , for as thou hast declamed against thy sinnes , so haue the saints before thee , for they acknowledged their sinne vnto mee , neither did hide their iniquity : for they thought they would confesse against thēselues their sinnes vnto mee , and i forgaue the punishment of their sinnes , and so also my seruant said vnto mee , surely thou art iust in all that is come vpon vs , for thou hast dealt truely , but wee haue dealt wickedly . so did another protest against himselfe and his people , wee sinned and haue committed iniquity , & haue done wickedly , yea haue rebelled & haue departed from thy precepts and from thy iudgements : vncouer thou thy sinne and i will couer it , declare thou it and i will heare thee , in the worlde confession is confusion , but with mee it is farre otherwise , for if thou acknowledge thy sinnes , i am faithfull and iust to forgiue thee all thy finnes , and to cleanse thee from all vnrighteousnesse , and truly deare soule , it is of my grace begun in thee , that thou breakest out in confession of them , willingly opening them and stripping them naked before my maiesty , for he that is penitent before mee and my angels ( with whom there is greater ioy in heauen for one that repenteth , then for ninty and nine that need not repentance ) i will not sticke to confesse before the face of men : it is not of nature , for adam whilst i pushed his conscience , couered himselfe with figge leaues , i send a noyse and voyce , hee betooke him to the thicke wood , and last i vrged him with questions , yet hee shifted off his sinne to euah , and this confession that the sight of misery and feare of punishment haue taken out of thee , is a heauenly preparatiue to a greater measure of my grace to be wrought in thee . soule . if one man sinne against another , the iudge shall iudge it , but if a man sinne against thee o lord , who will pleade for him ? yea he must be swallowed vp with heauinesse : if wee say wee haue a couenant with death or with hell & are at agreement , though a scourge run ouer and passe through , it shall not come at vs ; for wee haue made falshoode our refuge , and vnder vanity are wee hid : o but how innumerable haue beene punished for their trespasses , euen here in this worlde : adam cast out of paradise , the world destroyed by water , sodome and gomorrah by fire , pharaoh by the sea , amaleck rooted out , 3 thousand killed for the worship of the golden calfe , nadab and abihu burnt with fire , myriam stricken with leaprosie , for incredulity three hundred thousand beside young ones and seruants that came out of egypt ( except ioshuah and caleb ) fell in the wildernesse , corath & dathan swallowed quick into the earth , moses and aaron excluded the land for murmuring , the princes of the people hanged , achan stoned , the tribe of beniamim ouerthrowen for the leuites wife , eli for not correcting his children , saul for sacrificing , and after him all his house punished . what shall i say of those that died of the pestilence in dauids dayes , the disobedient prophet rent by the lion , the forty children by the bores , for mocking elizeus , of geetze , or hosiah the king , willing to burne incense , with many more , as ananias and saphyra , elimas the sorcerer , iudas and theudas and some of them for very meane sinnes to the iudgement of men , yea and the galileans , whose sacrifice pilate mixed with their blood , and the builders of the tower of shiloh which fell vpon them , which were not the greatest sinners , and vnlesse i repent i shall also be punished ; saue mee o lord , and take the glory thereof to thy selfe , for , for not giuing it thee , herod was consumed of wormes , thus thou doest lay the wickeds way vpon their owne heads . lord. the cause of all terrours and troubles in thy minde , are thy sins : i see and thou knowest it , for they doe infect thy minde and conscience with their guilt , from which guiltinesse proceedeth a fearfull expectation of these punishments thou hast spoken of , to the which thou perceiuest thou art iustly liable , neither canst thou be freed from this guiltinesse and fearefull pangs , vntill thou ( thy sinnes beeing done away ) be reconciled to me : for then , and not before , shalt thou haue peace of conscience , boldnesse and confidence , when thou art assured that i loue thee , and thou mee , and so canst rest on my promises and prouidence , for there is no feare in loue , but perfect loue casteth out feare , for feare hath painefulnesse , and hee that feareth is not perfect in loue : the wicked flye when none pursueth , but the righteous are bolde as a lion , and thouh thou shouldest walke through the valley of the shadow of death , thou wouldest feare no euill , because i am with thee , and with my rod and staffe comfort thee : so being iustified , and assured once of my loue , thou maist be fully perswaded , that nothing is able to seperate thee from my loue , which is in christ iesus ; where innocency is , there is security , for where iustification and assurance of remission of sinnes is , there is peace with mee , with the creatures , and ioy in the holy ghost . vse the meanes for obtaining of faith , as hearing , receipt of the sacraments , prayer , meditation , conference ; if thou bee not wanting to thy selfe , i will not be wanting vnto thee , and next approue thy faith by repentance , for i haue bound my selfe by promise , that all that turne from their sinnes , shall in my son be reconciled vnto mee : for i craue ▪ no more , but that thou beleeue onely , and bring foorth fruits of a new life ; for this is thy part in the couenant with mee , for sinnes repented of , are forgiuen in my estimate , as though they had neuer been committed , & because thou by these meanes art receiued vnto the protection of my prouidence ; thou maist be vndoubtedly assured , that all things whatsoeuer ( yea in thy iudgement , the worst also ) shall make together for thy good , be strong and of a good courage , it is i that am with thee , who can be against thee ? soule . is not thy worde euen like a fire o lord ? doth not my heart burne within me , while thou talkest with me , & openest to me the scriptures , and manifesteth the word , which is like a hammer that breaketh the stone , thou onely canst quicken the dead in sinne , and call those things which be not , as though they were , but ( alas ) how slow am i to beleeue , and how hard is my heart . lord. the occasion of thy euill may bee outward , but the cause is inward , else neuer should satan , flesh , or the world preuaile , my sonne was assaulted , but satan found nothing in him , neither was there guile in his lips , satan doth offer , thou doest yeelde to tentations , if thou canst bee aduersary to thy corruption , satan shall be but as a chyrurgion , which launceth thy impostumation to preserue life , howsoeuer hee purposeth to haue wounded to thy heart : ioseph by grace restrained his corruption , concerning putifars wife , dauids eyes opened the vaile to his corrupted heart , so sin in him with bethsheba grew to age , in what measure thou withstandeth thy corruption , in that measure thou art regenerate , and assured to preuaile against strongest tentations , thou maist easily espy thy corruption best , by thy afflictions or by affections , for such is a man as hee is in tentation ; the heart of man carrieth commonly all the other senses , for by it they are moderated and ruled , and therefore thou shouldest diligently keepe it : againe , it marres or makes all thy actions , for if it bee pure , thy affections are pure , yea though some defects bee mixed therewith , whatsoeuer commeth from a sound and sincere heart , in my eyes is accepted , and in my christ accounded righteousnes vnto thee : if for sins sake thou leaue sin , though the lees thereof remaine in thee , though thou doe not all the good thou louest , but in loue desireth to doe it , though thou leaue not all the sinnes thou hatest , but in hatred of them i accept the good thou doest , the euill thou desirest to leaue shall not bee imputed : thus striue to haue thy heart right within thee , with a purpose to approue thy selfe to mee , labouring to kill sinne , though the whole body of sinne be not slaine in thee . there is a wickednes in thy heart cannot easily be espied , the subtilty thereof is vnsearchable , which should bring thee out of loue with thy selfe , & watch diligently ouer it , it is like a mill euer grinding , thou must circumcise it , and make it to bleed to emptie it , for there is so much superfluous matter in it . soule . wash mee thoroughly from my iniquity , & cleanse mee from my sinne o lord , beholde i was shapen in iniquity , and in sinne did my mother conceiue mee , create in mee a cleane heart o god , and renew a right spirit within me , i feele alas in my corrupt heart such a world of sinnes , and in euery one of them a fault against thee my god , a guilt binding my conscience to the punishment of of eternall death , and a staine or blot imprinted in mee , as the fruite thereof , which is my inclination , euill disposition , prouenesse and aptnesse of heart to offend , which causeth me delight and liue in sin , which lying in sinne ( and woe is mee therefore ) is a greater cause of damnation then the sinne it selfe . lord. thou must beware of thy thoughts , which are the feet and wings , the soule walkes & flies by , yea the waggon and boate it is caried and failed in ; for an euil thought if it long tarry in the mind , it will hardly be restrained before it come to the outwarde act , and such monsters of the minde should make thee affraid , & suspect thy falling in the action of sinne , by the affection of it ; thou must therefore search thy heart , which is a bottomlesse pit of corruption , and it is a speciall grace to gage it to the deepe , for hee that maketh conscience of his thoughts , will make conscience of his deeds ; for if thy heart be found in my my statutes , thou shalt not bee ashamed ; keepe thee from thoughts iniected , as was iudas , his , cast in his heart by sathan , and of thoughts arising out of it , beware of staying in them , by taking pleasure in these immaginations , and delight in the sent of them ; for consent of will , with mee is a full action , iudas thought but to doe euill , and it is said , that thou doest , doe quickly ; after commeth deuise to bring to passe the act that followeth , whence ariseth a benummed conscience , after diuerse actions , then defence or excuse , then boasting of it , and this is the wickeds chayre , and steps to hell : then be ashamed to thinke that thou art ashamed to speake , for i see thy heart and thoughts , & know what thou art , striue against them , and if they yet remaine , haue indignation of them , feare and cry to mee that thou art troubled with them , and i will ease thee ; for iustly doe i challenge thy heart , who gaue my sonnes heart to be pierced for thee : thus thou must obey against thine inclination , and naturall reason , for what is faith but a contrariety to reason ? and hope to experience ? and lay not downe thine owne conclusions : i am wel pleased with thy intents which prepare thy heart to seeke mee , the seeds of all sinnes are in euery mans heart , which would appeare if i suppressed them not , the tongue is a worlde of wickednesse , what is the heart then , out of whose aboundance the mouth speaketh ? soule . i know that in mee , that is , in this flesh , there dwelleth no goodnesse ; but euery good and perfect gift is from aboue , from thee the father of lights , open my eyes i beseech thee , that i may see the maruellous things in thy law , i cannot leaue ( alas ) my sinne , i haue vsed it so often and so long , it is so plyable to my nature , that i would rather lose my life , hauing long accustomed it , then now cease from it , and yet i am now and then tormented with the memory of it ; my conscience is a snare to mee , yea an assize , a bench , a iudge , a iaylour , yea a hangman it selfe to me , and whither shall i flie poor wretch ? lord. it is good to learne thy inward corruptions by thy outward senses , thy sense leades thee to sinne , because thy heart leadeth thy sense , & thy corruption hath stolen away thy heart ; for outward senses bewray thy inward affections , & therefore christ will neuer bee sweet , vntill thou see , yea and feele in experience , thy naturall corruption , for none can hunger for righteousnesse except hee feele himselfe empty and wanting thereof , and where there is an exceeding hunger , there must bee an exceeding feeling , as a feeble and small hunger had the like feeling : comforte then thy selfe , in that thou feelest the impurenesse of thy heart , and want of vprightnesse and deadnesse to all goodnesse , for the feeling of their wants is quicknesse and liuing , and this quicknesse and life is by my spirit in thee , and where my spirit is , there is life euerliuing , which is regeneration or life euerlasting ; & the more thou doest feele the one , the more deepely doest thou weigh the feeling of thy confused estate , by which thou findest comfort in sorrow , & great light in darknesse : and in this , that thou both sighest and groanest for the hardnes of thy heart , it is a testimony that thy hart is not altogether hardned , for if thou feelest this in thy selfe , that thou desirest to loue mee , and to bee better , being wearied and toyled with sinne ; & comfort thy selfe , for it is in earnest of regeneration , for difference betwixt a motion to euill , and consent to it ; for the body of sinne , wicked motions , and affecons , shall neuer bee out of thee while thou liue , thou must not onely striue to presse out the breath of sin , and close vp the eyes of it at the death of it , but to follow it to the graue , and couer it that it neuer rise , for this is to ouercome and receiue the crowne , not that the life of sinne can be here destroyed , but may well be weakened , as the mangled part of a serpent cut in peeces , haue not that power to hurt as when it was whole so corruptiō hath not siercenesse to preuayle against thee , how-soeuer the reliques thereof remaine but like a mighty prince , which is become a poore prisoner . soule . i by reason of my olde custome in sinne , doe often yeelde to tentations , i doe not abound more and more in wisedome and goodnes , but rather perseuere in sinne and rebellion , lord thou knowest , and i feare ( vnlesse thy mercy be the greater ) the sentence of my conscience which is thy register , and my remembrancer , the wicked may bee secure , but neuer in safety , lord. custome is worse a hundred folde then nature , and doth greatly preuaile with my dearest children : ioseph a good man , beeing among prophane men , had some smell of their wordes and lied : the sodomites by their vniust conuersation , vexed lots righteous soule , yet hee could haue found in his heart to liue still amongst them , therefore there is nothing more fit , then to auoid all occasions of sinne , and & to procure honest things both in the sight of god & man , and then in all actions to auoide euill , thou must learne to keepe that which is good , and abstaine from all appearance of euill , bee sure it be good thou doest , but if it haue but a shew of euill auoide it , and if it be an ill fauoured thing to see to , flie it . if thou heare threatnings and tremble , heare promises and beleeue , pray in wants , be thankfull for mercies , and with reuerence receiue sacraments , they keep thee from falling , and recouer thee when thou art fallen , it goeth wel with thee ; to prosper and thriue in sinne , is a signe of my wrath , as the childe that the father hateth is giuen ouer to be ruled by his owne pleasure , but i chastise my children whom i loue , that they should not be condemned with the world : again , thou wilt neuer leaue sinne , vntill thou knowe sinne to be sinne , and be truely sorrowfull for it : presse to resist the first motions of sin , for one breedeth many , & it is hard to get out of the clawes of the diuell , thou canst without great danger touch the young thorne , dallie with the young bore , and carry a young serpent , but if these bee olde thou knowest the danger , cut the thorne in the roote , mussle the boare , bruise the head of the serpent , yea destroy it in the very egge before it be hatcht ; by the fall of others in sinne , thou maist be taught to stand , and rise if thou be fallen , and as cōcerning the accusation of thy conscience thou speakest of , thou shalt neuer labour to leaue sinne so long as thou art quiet in minde , vntill thou be stricken with feare , or cast downe with iudgements , then if thou looke to my highest maiesty offended by sinne , the benefits which bound thee to doe my will , how neare thy sinnes pierce mee , the purpose and ende thou tendest to in sinne , the time and place of transgression , & last if thou see the loathsomenesse and deformity of sinne : for that a stinching carrion is more tolerable to the sent , then a sinfull soule vnto me , if thou narrowly consider how huge and detestable thy sins will seeme , for by them thou art made like vnto the diuell himself , i haue imprinted naturally in all a condemnation of sinne , that euen committing it , thou shouldest condemne it in thy selfe , and be ashamed of it before others , wo vnto them that are depriued of this naturall remorse , & to them that account that vertue , which i condemne for a crime , though it seem little to thee in committing sinne , it was very great in my sonne in suffering for it , if sinnes were not so vsuall , they would seeme more palpeable and prodigious , and therefore the senses which are oceasions of sinne , ought to be well ordered , to make a couenant with thy eyes , with thy mouth and eares , that thy heart walke not after them , that thy step turne not out of the way , and any blot cleaue to thy hands , he that seeth his corruptions truely will bee affraid of the least shew of euill , the oftner sin is , to haue the more griefe , is a note of my children , search then the bottome of thy thoughts , feele thy grief where it lyeth , finde out the cause , seek for remedy , least it proue incurable , if thou take it not in time , it will fester more and more , and infect all . soule . o how truely is my body called a body of death , thou shouldest take vp and haue to thy glory all my cogitations , but idle thoughts , imaginations and discourses come in my ninde , to the which alas i yeeld my affection , and doe not strike at my conscience in the first motion , while reason is on my side , and wound it before it receiue a perfect shape , o that i might cherish and intertaine good motions and change them into prayer , not to smother them by other rouing cogitations , making them either die presently , or quikly fall away , and thus ( alas ) i make a mocke of sinne , yea i make a god of sinne , and serue it in thy steed , neglecting thy bountifulnesse , which leadeth me to repentance , if thou shouldest lord suffer my conscience checke me , and satan burden mee , with the least sinne , it would bee so heauy and grieuous , that a thousand worlds could not abide it , how could i then endure the greatest ? adam for eating of an apple was throwne out of paradise , moses for speaking of an angry worde died in the wildernesse , and was not suffered to goe into canaan , ezekiah did but shew his treasures , and for that he & all were carried to babell , iosiah did war against thine and his enemies , yet because hee asked not counsel of thee was slaine in battell : these ( for what sinnes are lesse ) hast thou punished in thy deare children , o what shall become of mee in my great sinnes , if the iust shal scarcely bee saued , where shall the wicked appeare ? if this shall bee done vnto the greene tree , what shall bee done to the dry ? the least offence commeth not alone , but brings a legion of transgressions with it , yea the least made thy son smart and accursed , and to say , my god , my god , ctc. and o that no sinne could escape mee without true & godly sorrow , for the lesse i fauour sinne , the nearer i am to ▪ thy fauour , small meanes doe prouoke me to it , but great meanes cannot reuoke me from it , the spirit is quickly quenched , the tender conscience is soone bruised , olde sinnes doe retire , new sinnes easily assault , and doe depriue mee of the company of a good conscience . lord. thou must ( deare soule ) beware of all sinne generally , and must looke narrowly vnto some speciall sinnes , whereunto thy nature is most inclinable and subiect : for one dead slye will corrupt a whole boxe of oyntment . oftentimes meditate of thy secret sins , which are hidden as it were in the darke corners of thy heart , which i can reueale when i will , in making my creatures bring vnto light , thy friends to open them , thy owne mouth to testifie them , thy dreames to make them knowne , in sicknesse to raue on them , or in frensie to vomit them out , the sharpe torment of conscience make thee cōfesse one priuie sinne vnrepented , for if the israelites made the beniaminites , fewer in number , and maintaining an euill cause twice to preuaile . it is not light that is heauier then all the world , i esteem one iot of my lawe , more then heauen and earth , secret corruptions be light , as baltasar was in daniels interpretation , which is the losse not of an earthly kingdome such as his was , but of the kingdome of heauen ; the maladies of the soule are contrarie to those of the body , for these the greater they be , the more we seele them , the other the lesse , while thy sinne is as a more , and may bee as it were blowen out , make thee free of it ; when it shall bee a beame , it shall scarce be haled out with horses , it shold be thy earely and morning worke to cast out sinnes , tarry not while thy sinne be great , but pray with feeling of wants and sorrowe for sinne , else sinne will deceiue thee , and deceiuing thee will harme thee , make fatte thy heart thou shalt not perceiue it , & blinde thy minde thou shalt not see it , for when wickednesse is at the ripest , then destruction is nearest at hand , wherefore while sinne is yet in the sprout , and hauing but a little course , is vnable to make any great breach , keepe it vnder and stay it , is is hard to get vnto the way of goodnesse , harder to continue in it , but hardest of all when thou art out of the way to come in again , when sinne breaketh out without controulement , and beareth the sway with delight , to the breaking of the peace with the conscience , it is very dangerous , thou oughtest of ten to say , direct my steps in thy worde , and let no iniquity haue dominion ouer mee , keepe mee from presumtuous sins , let them not raigne ouer mee , tarrie not i say vntill the dead blow commeth , but resist the first stroakes of sinne , for then thou maiest be easily hardened thorough the deceitfulnesse of sinne , to day if thou heare my voyce , harden not thy heart ; the violence of sinne is so impetuous that thou mayest soone slip , but hardly rise : blessed therefore is the man that feareth alway , but hee that hardeneth his heart shall fall into euill ; without sinne thou shalt not be , but pray it may be forgiuen , neither voyd of tentations ( for of all tentations not to bee tempted is the greatest ) but that thou bee not ouercome of them . soule . i perceiue ( sweet lord ) there is difference betwixt slumbering and dead sleeping , betweene slippes and falles , betwixt infirmities and running headlong to vngodlinesse , betwixt error with griefe and desire to be freed from it , and ignorance wherein the wicked lie still gladly , and haue no care to be rid of it : i will with my whole minde leaue my sins from hence forth , & suspect the corruptions and motions of my heart . lord. it is not sufficient ( poor soule ) for thee to learne thy sinne , for thou maiest fall into it againe , and into worse if it bee possible , but thou must weep & mourne vntil thou com to som grief , and such as is answerable to the measure of thy sinnes , as it is saide , cleanse your hands you sinners , and pufie your hearts you double minded , bee afflicted and mourne and weep , let your laughter be turned to mourning , and your ioy into heauinesse : grieuous sins must be repented of with great griefe , a sore disease must be cured with sharpe medicines , for men must mourne for their sins as one mourneth for his only sonne , and and be sorrowfull for them , as one is sorrowfull for the death of his first born , there must bee in them a great mourning , as the mourning of hadradimmon , in the valley of megiddan , for the death of the good king iosiah , euen so must thou mourne , because thou hast pierced my sonne thorough with thy sinnes , and wounded him with thy by-past abhominations , and thus thou must rent thy heart ; for a sa man that looks vpon the sunne , if hee turne his face away , remaineth turned vntill he turne himselfe againe , so hee that turneth himselfe away by sinne , maketh himselfe a sinner , and so remaineth vntill he turne himselfe againe by hearty repentance , and therefore thou must diligently examine thy sinnes , not onely in acknowledging of them , but also in sense and feeling of them , for that will make thee , not to change one sin for another , but forsake all ; not as herod , who was contented to relinquish some , but not to seperate from his incestuous whore ; and the young man would rather depart from me ( albeit that i loued him ) then from his riches . so did ananias and saphyra , it must then bee a totall not partiall forsaking , for whosoeuer shall keepe the whole law , and yet offend in one point , he is guiltie of all ; for the keeping of sinne in part is the losing of grace in whole , ye must not forsake sinne for a moment , or short time , but for euer , and not returne with the dogge to the vomit , and with the sow to the wallowing in the mire , least hauing escaped the filthinesse of this world , thou bee yet again intangled in the same ▪ for sinnes not truely repented of , are meanes to fall vnto them againe , thou must not harbour secret sinnes in thy heart and breast , but rather desire to be religious then to seeme to be ; for be assured there is nothing so secret but shal be reuealed , whether it bee good or bad , thou must not then begin in the spirit and end in the flesh , and not only art thou thus to deale with thy grosse sinnes , but also with the inwarde corruption of thy nature , and the fruits thereof , which although thou canst not altogether blot out , yet beat it downe , and keepe it short , for while the tree remayneth in the earth , there wil alwaies spring foorth some buds ; rest neuer from emptying this fountaine , from which these mudde springs are deriued . soule . by reason of my inward corruption ( good god ) i am impoysoned , for i see another lawe in my members rebelling against the lawe af my minde , & bringing me vnto captiuity , the lawe of sinne which is in my members ; oh wretched man that i am , who shall deliuer mee from this body of death : for if satan ( who neuer ceaseth ) should do nothing to me , yet this would pull and drawe mee from thee , vnlesse it be suppressed , oh that bondage of sin to bee at the commandement of euery vile wretched lust ! oh the master , the seruice and reward of sinfull persons , satan that god of this world , and prince that ruleth in the children of disobedience , hee putteth his vassailes to carry heauier burthens , and to toile themselues in baser workes then the cruell taske-masters of egypt imposed on the poore israelites , impenitent sinners are enthraled to euery bruitish lust , they must defile their bodies , corrupt their soules & consciences , and pollute all their works and wayes , when and in what manner soeuer the diuell will haue them , runne vp and downe like dregges to followe euery vaine delight , neuer peaceable by day , nor quiet by night , euermore labouring to work out their owne ouerthrow , possessed with a spirituall phrensie , and led by the suggestion of satan , and then the wages of sinne it death , to endure endlesse torments in the lake that burneth with fire and brimstone , which is the second death : now lord free mee from this slauery of sinne , that beeing translated from glory to glory , and hauing thy image renued in mee daily more and more , i may purifie my selfe euen as thou art pure : oh that i might be fenced & armed against all enticements , it is a blessed thing to worke no iniquity ; what should it profit a man to win the whole worlde and lose his owne soule , it is better to suffer affliction with thy people , then to enioy the pleasures of sinne for a season ; it is a ioy to liue a holy life , euen the life of thee the lord god , the life of christ , the life of angels , to bee zealous of good workes , to feele spirituall ioyes in the inward man , to looke for a crowne of glory after i haue died the death of the righteous . lord. and so it is true , therefore i say , search thy corruptions , whether thou grow in grace , or art consumed in some , i giue grace in measure , sometime more , and some time lesse ; but they that liue in ignorance and sinne , are deade for they sit in darknesse and in the shadow of death , for the life of sinne is the death of the man , when they sinne with pleasure and delight : the best flesh is most tender , and where it is most corrupt , there it is most hard , and where the flesh is nearest to healing , there it will more speedily and more freshly bleed , the more neare thou art to me , the more fearefull thou wilt bee , the more pretious thy conscience is , the more tender it is , for it is a quickning grace of my spirit whē thou feelest peace in conscience , and ioy in the holy spirit , when thou hast accesse vnto me , and reioycest vnder the hope of my glory , for blessed is that people which can reioyce in mee , they shall walke in the peace of my countenance ; vnto this peace of minde sincerity must bee linked , for blessed is the man to whom i impute no iniquity , and in whose heart there is no guile , yea blessed are those that are vpright in the way ; thou must make knowne thy faith by fruits , and feeling by sweete effects ; for loue is carefull to please mee , and fearfull to displease , and blessed is that man that feareth mee and walketh in my wayes ; this feare will breed a care of obedience of the word , and therefore blessed is hee that heareth the word of god , and keepeth that thy heart may stand in awe of mee : let mee bee thy feare and dread , where my feare is wanting , there is no tentation nor sin so great , but thou wilt fall in it , but remember i beholde all thy wayes , and tell all thy steps , hee that feareth not me shal feare the least of my creacreatures , liue in feare , and feare in loue , for tasting how gracious i am in all my saints feare , least thou lose so good a lord , this feare will make thee search thy owne corruption , the godly feare before affliction commeth , and then it ceaseth , but the wicked fear not vntill it come , and then they feare too much , for piety trembleth in prosperity , and triumpheth in aduersity , i am alwaies god , and am to bee feared of thee , for thou art a creature , and also sinfull , an iron rod can easily break an earthen pot : if the commandement onely , keepe thee in obedience , thou hast not receiued my spirit , for my feare causeth obedience , and the lawe was not giuen to the iust , but to the vniust , and therefore learne to say with thy heart , i am a man that feare god , thou canst not reioyce in mee alwaies , faith is often faint , loue and little ioy is dead , feeling is fallen asleepe , yet if thou continue in my feare , thou wilt bee zealous of thy selfe , least thou displease me , & mourn vntill these graces shine in thee againe , the godly , feare sinne more then exernall crosses ; they that feare least , when my iudgements are threatned , doe feare most when they are executed , a good conscience breedeth true boldnesse , sinne breedeth a spirit of feare in the wicked , of euills to come , the godly say , my flesh trēbleth for feare of thee , i am affraide of thy iudgements , for where feare is not there is security , security breedeth hardnesse of heart , hardnesse of heart bringeth gods wrath . soule . wee must haue feare to prepare vs to grace , & loue to continue vs in that grace ; this feare ( not that seruile and excessiue ) bringeth vs vnto thee , helpeth our praiers , causeth vs waite & continue on our duties , i must not bee without feare , neither trust in my selfe ; for when my assistance is weakest , sinne and sathan is strongest ; neither yet must i haue a cowardly feare . & fainting of heart to yeelde to tētations , but haue a moderate , and not a scrupulous feare ; alawies being strong in thee , the lord , my strength ; the ioy of the saints may bee temporally interrupted , but not finally & eternaly absent , they haue a iust and royall right in thy sonne christ ; and must maintaine it against all the staines and falls that they feare of the aduersary , thus satan would weare to a dulnesse the edge of our prayers , and draw to tedidiousnesse the fruite of our faith , and therefore they trust in the lord with all their heart , and leane not vnto their owne wisedome , in all their waies acknowledge him , and hee doth direct their waies , they are not wise in their owne eies , but feare thee and departe from euill , so health shall bee vnto their nauell , and marow vnto their bones , they reioyce in his holy name , the hearts of them that feele thee , o lord , reioyceth , they seek the lord and his strength , they seeke his face continually , for surely their heart shall reioyce in him , because they haue trusted in his holy name : they i say , doe serue the lord in feare , and reloyce in trembling , oh thy louing kindnesse o lord , is better then life , truely life is sowen for the righteous , and ioy for the vpright in heart , but ( alas good lord ) i doe euer feele within mee such procliuity and bentnesse to sinne , it is as thou saidst of my corruption , whose remnants will follow mee to the graue : i am ouer-mastered & ouerruled at all times by my actuall impieties against thee , and my neighbours , offensiue and scandalous to all , without any christian consideration , or holy remorse . lord. the cause thereof , besides those i haue spoken , are , first , because thou findest not after thy sinne a present controulement of sinne , thou thinkest thou hast not offended : i oft suffer the spirit of slumber to ouertake trangressors , that i may by my spirit more perfectly waken my saints : then doe the wicked take courage and transgresse , and doe wickedly , but i wil search them with light , and visite them that are frosen in their dregges , and say in their hearts , they lord wil neither doe good nor euill ; so because the wicked are not taken in their sin , they stretch out their hand to more wickednesse , their houses are safe from feare , neither is my rodde vpon them , they say vnto me depart from vs , for wee desire not the knowledge of thy wayes ; but they shall bee as stubble before the winde , and as chaffe which the storme carrieth suddenly away : i shall lay vp his iniquity for his children , doth the way of the wicked prosper ? yet are they prepared for the day of slaughter , and the worlde counteth the proude blessed , and they that tempt me , are deliuered , but i haue a booke of remembrance , of them that feare me , and the armes of the wicked shall be broken , but the lorde vpholdeth the iust man. the second cause is , because thou resteth in my vniuersal promises , which although they be true and comfortable , yet they can minister no true consolation to thee , except thou make a particuler application of them to thy selfe ; by the word thou seest thy sinnes pardonable , yet it is another thing to haue sinnes remissible , and another to assure thy selfe that they are already remitted , for then thou wouldest search thy selfe more narrowly , and purge thy selfe from inwarde sinne , as from outward , and bee wholly transformed vnto a new holy & righteous life , therefore the loue of righteousnesse departeth from thee , and thou retirest to thy olde sins againe , which will breed much sorrowe of heart , to remember thy former sinnes , to see the greatnesse of them , to apply my iudgements to them , and to prouoke thy selfe to sorrow for them . the third cause , is thy slacknes , in not espying thy mother , speciall and predominant sinne in thee , by marking the most checks of thy conscience , and the reproaches of thy enemies , whereof thou maiest easily bee shortly conquerour , if thou labour for the contrarie vertue , for a man of vnderstanding knoweth when hee slippeth , yea all the dayes of the afflicted are euill ; but hee that is of a merry heart hath a continuall feast , yea and a scorner loueth not one that reproueth him , neither will he goe vnto the wise : then learne to acknowledge thy speciall , secret , and seuerall sinnes , for the greatest hypocrite will generally complaine of sinne , but beeing dealt with in particular points , and application of them to their conscience , they are not able to distinguish one sinne from another : for thus indistinct knowledge cannot auayle in any terrestriall matter , much lesse in the businesse of the soule . soule . and i poore wretch in any perplexity of minde , cannot seperate the blinde and confused cause thereof , from the distinct & known , neither can eschew confusion of minde , by bringing my soule to some certaine obiect , and matter of my troubled heart , good god whence commeth this , and how shall it bee amended in mee . lord. the righteous heart knoweth the bitternesse of his soule , and the stranger shall not meddle with thy ioy , for a sound heart is the life of the flesh , and by the sorrow of the heart the minde is heauie , giue not ouer they minde to heauinesse , and vexe not thy selfe in thy owne counsell , leaue off from sinne , & order thy hands aright : a stubborne heart shall fare euill at the last , and hee that loueth danger shall perish therein . now this disordered discerning of sinne , commeth of ignorance of my lawe , and selfe-loue , whereby thou art ashamed to manifest sinne , and rip it vp to the quick , seeke to a faithfull & sound friend , or pastor , to whom thou maiest offer thy heart to bee searched deeply by the lawe , bee continually with a godly man , whom thou knowest to keepe the commandements of the lord , whose minde is according to thy minde , and will sorrowe with thee , if thou shalt miscarry , and let the counsell of thy owne heart stand , for there is no man more faithfull vnto thee then it , for a mans minde is wont sometimes to tell him more then seuen watchmen , which set aboue in an high tower , and aboue all thus pray to the most high , that he would direct thy way in truth . soule . what shall i doe , if my griefe arise of any certaine or knowne sinne . lord. then vnderstand , if thou hast done that sinne already , or else not yet committed it , but whereunto thou art tempted , for olde sinnes are represented oft to sinners , as not truely repented of , that they may the more mislike them , & that their particular sinnes may bring them to their grosse , greater , and generall sins , that there may bee a sense of both , least their griefe shold passe away without any fruit , and reason thus with thy selfe , if i bee so angry for this or that sin ( whereof thou art troubled , thy bowels swell , thy heart turneth within thee , and thou full of heauinesse ) how vexed may thou be ; the wickeds bones are full of the sinnes of his youth , and it shall lie downe with him in the dust , though wickednesse bee sweete in his mouth , though hee hide it vnder his tongue , though hee spare it , and forsake it not but keepe it still within his mouth , yet his meate in his bowels is turned , it is the gall of aspes within him ; i would therefore haue thee know ( poore soule ) that i would haue no man to perish , but all men to come to repentance . soule . how shall i then eschew sinne , and how shall i be acquited frō that sin which hath passed me ? lord. i haue oft admonished thee of thy corruption , to make account to suppresse it , labour to espy thy secret sinnes , with truth , and not in shew ; so hard a matter it is to search thy heart to the bottome , for there is not a more wicked heade then the head of the serpent , and giue any plague but the plague of the heart , and therefore in respect of sinnes past , sinnes present , priuie pride , hidden wants , secret corruptions , euer accuse thy selfe of some lurking hyprosie : for the godly tremble at the least motion of sinne , and say , i will runne the way of the cōmandements , when thou shalt enlarge my heart , bind not two sinnes together , for in one sinne thou shalt not be vnpunished , and because thy sinne is forgiuen , be not without feare , or heape sinne vpon sinne , & say not the mercy of god is great , hee will forgiue my manifolde sinnes , for mercy and wrath commeth from him , and his indignation commeth downe vpon sinners : the two fountaines and grounds of sinnes , are the inward motions of the heart , and the outward occasions of the senses , especially the eyes , for whensoeuer a man heareth the word of the kingdome , and vnderstandeth it not , the euill one commeth and catcheth away that which was sowen in his heare ; neither must thou drawe neare to mee with thy mouth , and thy heart farre off from me , and the things which proceed out of thy mouth , come from thy heart , and they defile the man , keepe thy heart therefore to lay vppe good and pretious things therein , as in a store-house , keepe it i say diligently , for thereout commeth life againe , vertue & vice dwell very neare together , learne to bee holily scrupelous , fearefull , and suspicious , for preuenting of sin to come , the heart of the wise shall know the time and iudgement , thirdly keep thy selfe from foolish venturing vpon the occasions which are the borders of sinne , when thou mayest beholde many of my children better fenced with grace then thou art , to haue beene snared : for the foolish will beleeue euery thing , but the prudent will consider his steps : let thy heart bee therefore in feare of god continually , set no wicked thing before thy eyes , hate the worke of them that fall away , let it not cleaue vnto thee . soule . alas good and mercifull father , i doe euer finde in mee so many allurements & intisements to sinne , which often i would eschew but cannot , which offer themselues to mee at euery minute , neither can i retire me selfe from them , albeit i doe sometime protest against them , and abhorre them , eyther before , or soon after the sinne is committed , with a very perfect hatred and loathsomnes . lord. thou must seriously obserue , first of the company to discerne good from euill , for good company hate the vnfruitfull workes of darkenesse , and in their eies an euill person is contemned , but honoureth them that feare the lord : with sound iudgement labour to holinesse and sincerity of life , in all things haue a sight of thy corruptions , & mourne for them , doe good to the houshold of faith , which continue in one spirite , and in one minde , fighting together thorough the faith of the gospell , longeth for the appearance of iesus christ , but these are euill , that denie the lord that bought them , & bring vpon themselues swift damnation , by whom the wayof truth is euill spoken of , and are of a prophane life , and hate to bee reprooued , but rather grow worse and worse , which persecute the saints of god , and make choyce of the pleasures of sinne for a season , who are affraide of death , and set vp their heauen and rest in this life , which put farre away the euill day , and approach to the sight of iniquity , to these thou must fay with dauid , away from mee yee wicked , for i will keepe the commandements of my god , my eyes shall bee vpon the faithfull of the land , that they may dwell with me , and therfore thou must ( beloued soule ) bee rather wearie of them , because they run the broad way , following first examples : secondly , multitudes : thirdly , time : fourthly , custome : fiftly , opinion . soule . i hate vaine inuentions , but thy law doe i loue , thou art my refuge & my shield , and i trust in thy worde , teach me ( good lord ) these things particularly , that i may ingraft them in my heart . lord. follow the godly , but so farre as they followe mee , their guide in the word , and iesus christ the author and finisher of their faith , which through faith and patience haue inherited the promises : for it is a signe thou art in the wrong way , if thou doe nothing but that the greatest part of the world doe , for how euill soeuer the way be , and whersoeuer it lyeth , euery mans way is right in his owne eyes , and will defend , or excuse whatsoeuer they doe . but i the searcher of the hearts , do say , your wayes are not my waies , nor your thoughts my thoughts , because they are wrong waies : let euery man turne from his owne wayes , their thoughts are the diuelles souldiers , which war against the soule , they followe their captaine , and thou followest them , thou may easily know whither thou goest ; the heart of man is to mee as clay to the potter , clay i say to mee , but waxe to the diuell ; for it will haue much tempering and great adoe to bring it to mee , but very plyable to any worke that satan shall put it to : for albeit thou shalt see neuer any euill example , nor bee tempted by multitude , neither outwardly assaulted at all , yet thine owne heart will teach thee wickednesse aboundantly , what auaileth it thee to forsake companies , and retaine thine olde heart still . for it is i that can restraine the issue of thy corruptions , conforme therefore thy wil to mine , hee that toucheth pitch will be defiled by it , hee is blessed that doth not walke in the counsell of the wicked , nor stand in the way of sinners , nor sitte in the seat of the scornefull , for the wicked are strangers from the wombe , they goe astray assoone as they bee borne ; they are put out of the booke of life , blessed is hee whom i choose ; and cause come to mee ; but saluation is farre from the wicked , because they seeke not my statutes , hate them therefore , that giue themselues to doe willfull vanities ; for they shall be consumed like the fat of lambs , euen with the smoake shall they consume away : thou must not then imitate them , but hate them with a perfect hatred , that hate mee ; and bee companion to all such as feare mee . there is no path , wherein there is not a snake , either to sting or impoyson , thou canst see thy selfe sooner infected , they spy how thou art infected : it is my mercy to be good with the communion of saints , so it is my iust iudgement to poure vengeance on the company of the vngodly , haue no fellowship with them in their sinne , neither draw in their yoak with them , take forth the pretious from the toile , let them returne to thee , but returne not thou vnto them , rouse vp thy heart , and reioyce in the fellowshippe which is aboue , for because of vncleanesse , inordinate affection , and euil concupiscence , my wrath commeth on the children of disobedience . soule . now doe i beginne to feele the heauy burthen of sinne more and more , with the which i am truely grieued , but i haue not duely ( alas ) repented me of them , i resolue to suppresse them with all my indeauour , but i feare my secret corruptions will breake forth , so aboundant is that roote of bitternesse in mee , remember not against mee my former iniquities , but make haste , and let thy tender mercies preuent mee , for i am in great miserie , helpe me o god of my saluation , for the glory of thy name ; and deliuer mee , and bee mercifull to my sinnes , for thy names sake ; i will acknowledge my sinne vnto thee , neither will i hide mine iniquity , for i thought i would confesse against my selfe , my wickednesse vnto the lord , and thou forgaue the punishment of my sinne : o that i might take heed vnto my selfe , & keepe my soule diligently , and thy seruant from euill , that the peace of thee o lord , that passeth all vnderstanding , may preserue my heart and minde in christ iesus , and now o lord , who can vndestand his faults , keepe mee , thy seruant , also from presumtuous sinnes , let them not raigne ouer mee , so shall i be vpright , & made cleane from much wickednesse . lord. first of all beware ( beloued soule ) of sathans flieghts , and condemning thee by presumption , say not the mercy of god is great , hee will forgiue my manifolde sinne , for mercie and wrath come from mee , and my indignation commeth downe vpon sinners , an obstinate heart shal bee laden with sorrowes , and the wicked man shall heape sinne vpon sin , make thou no tarrying to turne vnto the lord , and put not off from day to day , for suddenly shall the wrath of thē lord breake forth , & in thy security thou shalt bee destroyed , and thou shalt perish in the time of vengeance , binde not two sinnes together , for in one thou shalt not bee vnpunished , neither iustifie thy selfe before the lord , for he knoweth thy heart , thou must not learne of satans temptations , to bee bolde vpon sinne , neither vse pretenses for it , as to say i am not an angell , that my nature is corrupt &c. the preacher is but a man as an other &c. and on the other part , beware of desperation , in mocking the ouer-fearefull and superstitious ; for sathan will make of a fly an elephant , but saile with an euen course , and labour for measure , to bee sought in the word of god , which will teach not to decline , neither to the right nor left hand , but to keep the narrow way , for wisedome will be iustifled of her children . soule . remember o lord thy tender mercies , and thy louing kindenesse , for they haue been for euer , remember not the sinnes of my youth , nor my rebellions , but according to thy kindnesse remember thou mee , for thy goodnesse sake , o lord , gracious and righteous art thou , therefore thou wilt teach sinners in the way , o god , thou hast taught mee euen from my youth vntill now , & therefore will i declare thy wonderous workes , make mee flie from the lusts of youth , & sollow after righteousnes , faith , loue , & peace , with them that call on thee with pure hearts , neither write thou bitter things against mee , & make me possesse the iniquities of my youth . lord. there are sins in youth , middle , and old age , negligence , in making conscience of sinnes done long agoe , maketh falling in great terror of minde ; when violent remembrance of them surchargeth the mind , therefore betimes learne to accuse them , that sathan henceforth haue no place to doe it ; for if thou iudge thy selfe , thou shalt not bee iudged : humble thy selfe therefore vnder the mighty hand of god , that he may exalt thee in due time , cast downe thy selfe before the lord , and hee will lift the vp : i will surely gather him that humbleth , and i will gather him that is cast out , and him that i haue afflicted . soule . willingly desire i lord , to make that fruit of my falles , but ( alas ) when i looke backe to my mispent time , which is vnrecouerable , and which i cannot redeeme , then great feare and torment assaults mee , and pinches so hard , that i am at my wits end . lord. comfort thy selfe ( poor soule ) for in my best children , there is , first youthfull loosenesse , and vnstayednesse of affections , the way to lewdnesse , so dauid , o god , thou knowest my foolishnesse , and my faults are not hid from thee , seest thou not what young men did in sampsons daies in their feasting , and how hee reuealeth to the woman , which he had concealed from father and mother , and boas commendation of ruth , that shee had not followed young men : whether they were poore or rich , for childe-hood and youth are vanity : and secondly there is in them weakenesse , the way to strong vanities , and so dauid , as for me saith hee , my feet were almost gone , my steps had well-neere slipt . thus abraham made his his wife say , shee was his sister ; so the godly haue spent the time past of their life , in the lusts of the gentiles , walking in lasciousnesse , lusts , reuellings , &c. and thirdly , euen my saints haue walked in wantonnes , in the door to open wickednesse , as gluttony , drunkennesse , and abhominable idolatries , which though they breake not forth at all times , yet make them lesse carefull to glorifie me , for i keepe them that they shal not sinne against mee , and doe not suffer them to end their designements : other mens harmes may teach the blessed wisedome ; labour not onely to leaue sinne , which one may do for profit , feare , praise , or wearisomenesse , but also to repent of it for conscience sake . soule . the grieuousnesse of my sinnes filleth mee with feare of iudgement , and this feare ( i hope ) will cause the power of sinne abate in me , thou lord can giue me victory ouer sin , and make it as loathsome vnto mee , as euer it hath been pleasant ; to reioyce in the lord , to vse the meanes of my saluation diligently , and to seale vp the pardon of my sinnes in my heart , o god when shall it bee ? if thou wouldest haue destroyed mee for my by-past sinnes , thou wouldest neuer haue giuen mee vnfained hatred of thē : i consider thy mercy that striueth with mee , to bring mee to repentance , and thy iustice , that will confound such as resist : thy mercie hath giuen mee the meanes which thou hast denied to others ; thou afflictest mee lightly , but confoundest others ; thou gauest mercie , when thou mightest iustly haue punished , wherin thou doest as it were hire mee from sins : and shall i prouoke thee , and adde rebellion to sinne , o my god , i know there is a secret curse vpon euery sinner , which will consume him , if he doe not repent ; it hath gone out of thy mouth , thy word cānot change , because thou art vnchangeable . lord. i haue tolde thee , that youth the flower of thy age is of great consideration , all this haue i done , saith the yong man in the gospel , the prodigall maketh his foure stations , he hath his portion , his fathers ouer-fight , euill cōpany , but youth worse thē all : for youth hath a bundle of folly bound close in his heart , which best men haue had , neither could flee : for as a young man sets his way , hee will not departe from it when hee is olde , vnlesse by my spirit hee is restrained ; him that god will haue , his roabe must bee a branch of the almond , that is the tree that first blossomes , the first fruites was abels sacrifice , so much acceptable to me . soule . o god , i am like the possessed , that was found after sitting in a good mind , that sweet wind hath come to me , that happened to elisha , i haue felt that gentle calme , after the stormie tempest of my heart ; now may i heare the golden trumpets sounding that ioyfull retrait , blessed are the meeke in spirit , lord teach me thy commandements , & i will run them , i shall haue encrease of strength , vntill i come to the mount of god : while i was in my element of sinne , i felt not the weight of it , as nothing is heauie in his owne element : but now i by thy grace will lay aside euery waight , and the sin which doth so easily beset mee , & runne with patience to the race that is set before mee : i finde my selfe within the fadome of thy mercie , and compasse of things recouerable : the first worke of thy spirit at his comming , is to conuince the worlde of sinne , that is , to make men knowe , that without thy sonne christ there is nothing but sinne , and then to rebuke the worlde of righteousnes , to make man see that christ died not for his owne ( for the prince of this worlde found nothing in him ) but for our sinnes , that so we may see him in the lawe , with the wages thereof , and the summe in the gospell discharged : but good lord , how shall i be assured that i am not vnder the curse , but vnder grace ? for yet i finde such hardnesse in my heart , vnquietnesse and troubles in my spirit , my sins rebounded vpon mee with terrible fights , and fearfull visions which euer amazeth my vnsettled and wauering mind lord. the examination of thy sinnes , is that which first thou must begin with , and partly , those thou hast committed before thy calling , and partly , those that were done after thy calling ; for these sinnes of knowledge , of all bite sorest , for sinne is most sinfull , when thou art intelligenced with my grace in the truth , sin after knowledge , workes either hardnesse of heart , or a troubled spirit , and therefore vnderstand that commonly , men before knowledge take the trouble of minde very heauily , and standing as if neuer any one had it before but they , and after knowledge , satan is readie to accuse them of sinne against the holy ghost , as if euery sin of knowledge was a sinne of presumption : but learne thou that when tentation ariseth , to trie whether thou hast done that sinne , or such like already ; for these tentations , are either corrections for some sinnes past , or punishment for sinne present , or as warning of sinnes to come : as thou may bee tempted to adultery , and not doe it , yet it commeth to thee againe , because thou repentest not for this same , or the like in thy youth cōmitted : again , when man will not bee admonished by publique or priuate meane , there falleth tentation to sinne , differing from that wherein thou doest , and presently my iustice punishing one sinne with another , as the not repenting couetous , to fall into adultery , theft , or blood : and last there may tentation come vpon , that neither hee before , nor presently , doth like of , to aduertise , he may fall , therein hereafter : and to signifie that mans standing is not of himselfe , & none standeth but by my grace : fo as the girdle cleaueth vnto the loynes of man , so haue i tyed my children to mee . soule . beside these inward trouarising in my heart , which afflicteth mee most , the fruite of my corruption : i am pinched with sundry & diuerse outward afflictions , which agrauates and augments my sorrowe , lord thou knowest them well , i cannot finde the cause of them , for i liue as honest and quiet as any , and iniurious ( to my knowledge ) to no man in my calling . lord. vnder any crosse , endeauour to haue a cleane conscience , to comfort thee with , that there is no spirituall cause of these afflictions in thee , but that thy sufferings , are either for the triall of thy faith , beeing assured that thou hast a good conscience in all things , blessed art thou that sufferest for righteousnesse sake : then feare not the wickeds feare , neither bee troubled but count it exceeding ioy , when thou fal into diuerse temptations , that the tryall of thy faith bringeth forth patience , & let patience haue her perfect worke , that thou may bee perfect and intire , wanting nothing , that thou may say , o lord , thou knowest , remember me , and visit mee , reuenge me of my persecutors , take mee not away in the continuance of thine anger , for thy sake i haue suffered rebuke , to such belongs the kingdome of heauen : for it is better if it be the will of god , that thou suffer for well doing , then for ill doing . thou maiest know and discerne hereof , by the sicknesse of thy heart , arising of the guiltinesse of sinne , which maketh thee suspect all thy waies : for the wicked man is continually as one that trauelleth with childe , and the number of yeares is hid from the tyrant , a sound of feare is in his eares , and in his prosperity the destroyer shall come vpon him ; for thus the wicked may say , the thing that i feared is come vpon mee , and the thing that i was affraid of is come vnto mee , i haue no peace , neither had i quietnesse , neithr had i rest , yet trouble is come ; thus the sinners feare commeth like sudden desolation , and their destruction like a whirlewinde , for ease slayeth the foolish , and the prosperity of fooles destroieth them , impatient they are in aduersity , and proud in prosperitie ; yet that they haue is as a bird in captiuitie , which beeing let loose will returne to her owne liberty againe : the righteous are escaped out of trouble , and the wicked shall come in his steed : yea the godly account that the afflictions of this present time , are not worthy of the glory which shall be shewed , when as the wicked man dieth , his hopes perisheth , all afflictions end in death , and can pursue the saints no further , but i will bring an euerlasting reproach vpon the wicked , and a perpetuall shame which shall neuer bee forgotten ; for sinne not beeing cured in this world , endeth not in death ; for what was in hope recurable , finite , measurable here , becommeth in hell incurable , infinite , vnmeasurable ; which makes the godly say , how excellent is thy mercie o god , therefore the children of men trust vnder the shadowe of thy wings , they shall bee satisfied with the fulnesse of thy house , and thou shalt giue them drinke out of the riuer of thy pleasures , for with thee it is the well of life , and in my sight shall they see light , and yet neuerthelesse , for their manisolde good , and because i loue them , i chastise them : but the wicked are not in trouble as other men are , neither are they plagued as other men , and when they are raised vp , i will despise their image ; but the godly are alwaies with me , i will holde them by my right hand , i will guide them by my counsaile , and and afterwardes receiue them to glorie . soule . now i clearely perceiue lord , my misery , from that corrupt fountaine in mee , o what a blessed estate haue i fallen from , what a woefull and miserable condition hath the transgression of adam brought vpon mee , a generall infection and corruption , of all the powers and faculties of my soule and body , my soule ( alas ) spiritually 〈◊〉 , my minde through ignorance vaine in all the discourses and imaginations thereof , the vnderstanding blinde , not sauouring the things of god , my conscience wounded , and neuer soundly peaceable , my memorie fit to reckon euill , and forget good , my will altogether gaine-standing either to chuse or doe good , and my affection led by it , my conuersation loathsome to god and man , my thoughts both infinite and insatiable to euill , my members weapons of vnrighteousnesse , my best actions the greatest abhominations that minde can thinke , or tongue expresse . all the mischances of that hereditary pollution and actuall transgression which i am so propense and naturally willing vnto , as is the foule to flie , or the stone to goe downewarde , thou art i know a iust and righteous god , who will not iustifie sinners . lord. be of good comfort , sin is transgression of the law , i haue decreed a remedy from all eternity , promised immediately after the fall , and exhibited in the fulnesse of time , my son iesus christ to performe a full redemption for thee , and all the elect ; which hee performed in obedience to mee the father , in comming to redeeme and take thy nature vpon him , made obedient to the lawe in fulfilling it perfectly , which thou hadst broken , and in vndergoing the punishment due vnto thee , in obedience i say , in humility at his natiuity and whole life , suffering all the miseries that sin had drawne vpon thee , in his body , hunger , colde , pouerty , &c. in soule ignorance , temptation , faintnes , and then his death , the paines wee had deserued , but specially in his soule , griefe for the sinnes of the worlde , when hee pleadeth himselfe before my iudgement seate as guilty , for thee , who had neede of his owne creatures , the angels to comfort him , withdrawing of the diety for the present , my curse vpon him for sinne , the power of sathan preuailing for a time , the horror of beeing ouerwhelmed with my heauy wrath for thee , his detaining vnder the power & sorrowes of death , these , and much more done in his humaine nature , accompanied with the merit and efficacie of the diuine nature , made them meritorious for thy saluation , beleeue in him , and thou shalt passe from death to life . soule . o well is mee , that the curse of the lawe is deriued from mee vnto christ , that my nature beeing crusifyed with him , corruption in it may bee abolished , not to serue sinne hereafter , that hand writing of my sinne is cancelled , and shall not come to remembrance before thee , the spots of my soule purged by his blood , by the which , the eternall testimony of grace is ratefied vnto mee , now sin , and death , and the diuell , that hath the rule of death , is destroyed : thou hast deere iesus not onely not beene holden by the sorrowes of death , but also hath obtained a glorious conquest by thy resurrection , ouer all thy enemies , satan , power of hell and sinne , in taking away his sting and guiltinesse , thereof , the rage and fury of the same in weakening the force , and eating out the corruption thereof , death it selfe also , and the dominion thereof by the same meanes are subdued , and in the place of these there is recouered vnto vs the fauour of our god whose children we are become in iesus christ , who giueth faith , peace of conscience , and ioy in the holy ghost , vnto them whereby they become fruitfull to all good works , and in the end ceasing from all sinne , by him do attaine eternall glorie in the heauens , lord. yea and in heauen thou shalt be deliuered from all sorrow , haue perfect knowledge with me , perfect righteousnesse and holinesse neuer to be changed , fulnesse of ioy , immediate fruition of , and coniunction with mee , perfect loue , triumph ouer all enemies , where i shall be all in all , crowning thee and all the elect with eternall happinesse & blisse for enermore , soule . and the lord shall deliuer mee from euery euill worke , and will preserue me vnto his heauenly kingdome , to whom be glory for euer and euer , amen . a heavenly , and comfortable mould of prayers : full of feeling , tending to the calming of the conscience , for sinne ; and all other incidents in this wretched life , for the benefit of all estates , and degrees of people , whether by land or sea. iam . 3. if any man be afflicted let him pray . london , printed by nicholas okes : for daniell speed , and are to bee sold at his shop vnder s. mildreds church in the poultry . 1618 a prayer for munday at morning . the houshold being assembled , the master thereof , or he that shall be made the mouth to god-ward , shall with all holy behauiour say , come let vs worship , & fall downe , & kneele before the lord our maker . the houshold beeing assembled , shall pray as followeth . o lord our god , true , iust and merciful , who can vnderstand his faults ? wee come confessing and mourning in the sense of them , pouring out our whol desire before thee with plentie of teares , and bitter lamentations , and our sighing is not hid from thee ; for wee were borne in iniquity and in sinne haue our mothers conceiued vs : how corrupt are our faults ? our thoughts vaine ? our words idle ? & actions prophane ? o what good haue wee omitted ? and what euill haue we committed ? how foolish and ignorant are wee ? yea beasts before thee ; and while we know thy wil , we prepared not our selues , neither did according vnto vnto it : o lord how many sinnes and punishments haue wee beene heretofore subiect too ? how grieuous and heauie are they we presently groane vnder ? oh keepe vs deare fathe from presumtpuous sins , let them not raigne ouer vs : we and our fathers behaued our selues proudely , and hardned our necks , but thou , o god of mercies , gracious and full of compassion , of long suffering , and of great mercy , yet forsookest thē not : our kings , princes and people haue sinned against thee , yet compassion and forgiuenesse is in thee , o lord our god , albeit wee haue rebelled against thee : and now our god , what shall we say after this ? for wee haue forsaken thy commandements , therefore abhorre wee our selues , and acknowledge vs worthy to bee cut off for euer : wee yeeld our selues to thy chastisement , for our iniquities are gon ouer our heads , and as a weighty burthen they are too heauy : for vs , wee are pricked in our hearts therefore , and what shall we doe ? o lord our god , most deare father , our onely refuge is to fly vnto thee in christ , hungring and thirsting after the least drop of mercy , which wee doe preferre before all earthly comforts in the world ; intreating thee boldly and constantly in faith , to grant it , wating diligently and patiently , vntill thou answer vs , and raise some measure of sense and feeling thereof in our hearts and senses , wee call thy mercies of olde to memory , how often grace hath been shewed vs from thee our god , whē thou didst lighten our eyes , and giue vs a reuiuing from our sinnes ; wherefore most holy father , we begge most earnestly thou wouldst giue vs now also strength in christ to forsake sinne in time to come , for in heart we thoroughly purpose neuer to commit the like sins againe , bnt thorough thy grace to be changed by the renewing of our mindes ; to be fearefull of all occasions of sinne , and wisely hereafter to decline from sinne , and to bend all our strength specially against our beloued sinnes , o wee heauily complaine of our weakenesse , dulnesse , deadnesse , and inability to any christian vertue , yet will we by thy power be strengthened to loue , out of a pure heart , of a good conscience , and of faith vnfained , and constantly endeauoure to bee found in thy sonne iesus christ , and to feele the power of his death and resurrection , in sub duing of all our sinnes and wickednesse , that the life christ our sauiour may appeare in our mortall bodies , and that not we , but christ may liue wholly in vs , that wee may liue by faith in thy son , who hath loued vs , and giuen himselfe for vs : for his sake , grant o deare father , that wee may practisc these christian vertues , to the which wee finde our selues most aduerse and contrarie , that by thy grace wee may obtaine such victory and conquest ouer our most grieuous temptations and perturbations , and violence of sinne , as that wee neuer fall into them againe , and that albeit we finde in our selues pronenesse , and aptnesse to fall into some of these transgressiōs yet work in vs a godly resolution , & holy strife against them , groaning and panting vnder the loathsome burthen of vitious corruptions , for this cause o heauenly father , inspire in vs humble and submissiue mindes , to the power of thy worde , that wee may out of it haue our hereditary pollution discouered , and our corruptions more and more purged thereby , euer sighing for the day of our dissolution , and looking for the day of our lord iesus christ , to our immortality , to whom with the father and holy ghost , wee render glory , praise , and dominion now and euermore . on munday euening prayer . o lord god , deare father in iesus christ , repentance is thy proper & peculiar gift , which thou giuest to all them that aske it of thee in faith , for as by nature wee haue it not , and therefore doe renounce our selues , seeing euery good gift is from aboue , from thee the father of lights , so the time of repentance is in this life , and here while we may it must bee obtained with all speedy diligence , for ( alas ) the longer we delay and deferre , the harder it is to bee got , and more doubtfull it doth proue to be had : the fittest time o lord , is immediately after the sinne is committed , and while it is called to day , least wee be hardened thorough the deceitfulnesse of sinne : our time here is as a thought , it is cut off , and quickly doe wee flie away , wherefore deare father , we confesse the greatnesse of our sinnes committed by vs this day , how infinite in number , how dangerous & and deadly to our soules , how offensiue to them that are without , and to them also that are in iesus christ ; wee acknowledge them , thou art faithfull and iust to forgiue vs them , and to cleanse vs from all vnrighteousnesse , wee submit our selues o lord our god , willingly to thy rebukes & chastisements , which iustly thou mayest lay vpon vs , for the taming and subduing of our sinnes , wee sorrow and weep for them , our laughter is turned into mourning , and our ioy into heauines , we cast downe our selues before thee o god , that thou mayest lift vs vp , and open our eares by our corrections : that our vncircumsied hearts may be humbled , and wee willingly be are the punishments of our iniquitie , o when wee cōtemplate the incōprehensible , infinite , and glorious maiesty of thee our god , whom wee haue so heauily offendee , in doing so many , so great , and haynous wickednes , in sinning against thee , against thee only haue wee sinned , and done euill in thy sight ; o the vilenes and abiectnesse of man , that durst thus commit such wickednesse against thee , o god , how feareful by reason of our manifold iniquities , is our condition vnder satan , for of whomsoeuer a man is ouercome , euen to the same hee is in bondage , besides the dangers wee haue incurred by our sinnes , euen all the plagues and curses temporall & eternall , that are written in thy booke : wherefore o most heauenly father wee most heartily entreate thee , to remember the riches of thy mercie , in prouiding so excellent a remedy against sin , as the pretious blood of thy onely and dearely beloued sonne : as of a lamb vndefiled , and without spot , when nothing else in the world was auaileable thereto , whose sacrifice is daily and hourely effectuall vnto vs , timously preuenting sin , carefully furthering , and diligently sanctifying our cōuersation from impiety , his blood cleanseth vs from all sinne , hee is the head of his church , and sauour of his body , leading vs by the guidance of his spirit to perfection , o how excellent is the estate of them that are in thy sonne ? how many benefits and priuiledges haue they ? hee died for our sinnes , and rose againe for our righteousnesse , hee ascended on high , and ledde captiuity captiue , and if we now sinne ( as wee cannot else doe , and wo is vs therfore ) we haue an aduocate with thee o father , euen iesus christ the righteous : o how vnthankefully offend wee against the blood of this thine annoynted , in not walking worthy of the same , but treading vnder foot thy sonne , and counting the blood of the coueuenant ( so much as in vs lyeth ) as an vnholy thing , wherewith wee were sanctified , do spight and grieue the spirit of grace , dulling , yea oftentimes quenching thy spirit in vs : thus liuing in sinne , we dishonor thee , but maruailous , yea wondrous is thy patience , it is thy mercyes that we are not consumed , because thy cōpassions faile not ; and therfore when we consider deer father , how small the number of those is , which shall bee saued , and that many shall striue to enter in , but shall not be able ; and doe meditate vpon thy iudgements , from time to time & still continually inflicted vpon the world for sinne , and that if the righteous scarcely shal be saued , where shall the vngodly and sinners appeare ? whither shal wee slye from thee ? o wee haue recourse vnto thy mercie , o forgiue vs therefore all our sinnes and offences , for his sake who was crucified and did hang on the tree for vs , o giue vs thy grace , that wee may grow more and more therein , that wee thinke often of our end , and of the fearfull day of iudgement , that sinne may haue little rest in vs , but that wee may rest in thee , this night , and euermore , through iesus christ thy sonne our lod , to whom , with thee , and the holy ghost , wee giue all glory , praise , and thankesgiuing , now and euermore , amen . a prayer for tuseday at morning . o lord god , eternall and euerlasting father , with heuay griefe , & loathsome detestation of our sinnes , wee confesse them all vnto thee , o searcher of the heart and raines , there is not any creature , which is nor manifest you thy sight , but all things are naked and open to thy eyes , we acknowled them ( although our knowledge herein bee too short ) and doe yeeld our vnsearchable hearts vnto thee , o god , blaming that corrupt fountaine of our hearts against our selues , vnto thee , who art ready and able to forgiue . o lord vnto vs appertaineth open shame , but righteousnes belongeth vnto thee , wee are not worthy of the least of all thy mercies , wee detest our waies , and couer our faces , yea groane vnder the body of sinne , and desire to bee rid of it , and more carefully hereafter to please thee , wee haue felt thy punishments , and displeasure , often before for sinne , and therefore now wee cannot cease crying out against our corruptions , and rebellions , o lord wee cannot mourn enough at our priuy motions and prouocations to sinne , wee beare the traytor in our bosome , which giueth way vnto the temptation , which wee cannot of our selues subdue and captiuate , and o lord , we haue no certainty of our life , if to day , yea euen this houre thou wilt call vs , neither yet the assurance of the renewing and returne of thy mercie , which oft we haue refused , disdained and contemned : oh that wee soone , yea now , heartily repent , and earnestly conuert , the surer would be our acceptance , and the more cōfortable our after conuersation , but o thou sonne of dauid haue mercy vpon us , o thou pittifull samaritain , take vs vp , not halfe , but altogether dead in sinnes & trespasses ; make vs liue the life of grace , that wee may haue our conuersation in heauen , from whence wee looke for thee the sauiour , that wee may walke worthy of the lord , and please him in all things , beeing fruitfull in all good works , and increasing in the knowledge of our god , in dying to sinne , and liuing to righteousnesse , that wee may finde fauour , grace , peace , and contentment both with god and man , casting away euery thing that presseth downe , and renouncing our especiall sinnes , which hang so fast vpon vs , for this cause o lord , make vs surrender our hearts vnto thee , and let our eyes delight in thy waies , for if there be a willing minde , it is accepted according to that wee haue , and not according to that wee haue not , keepe our soules therefore , that they be not couered with the spirite of slumber , and sleeping in sin , but that wee may stand vp from the dead , and thou wilt giue vs light : take from stupidity , and senselesnesse , spirituall blindnesse , and hardnes of heart , that wee may walke circumspectly , redeeming the time which we haue lost , and alwaies be watchfull ouer our selues , that we may auoide presumption , by meditation of thy iustice , and despaire , by quicknesse and liuelinesse out of thy word ; for apprehending thy comfortable promises , make vs hide them in our hearts , that wee may not sinne against thee , keepe vs that we may doe all things as in thy presence , and neuer yeeld to the inward rebellions and deceitfulnesse of the heart , but wrastle by thy grace against the backewardnesse thereof , that wee may daily offer it vppe as a sacrifice of obedience vnto thy maiesty , regarding and accounting all things but losse and iudging them to bee dung , that wee may win thy loue and fauour , and so liue in the time of our perigrination here , that we may continually feare our selues , & haue a holy iealousie of all our best actions , that when the chiefe shepheard shall appeare , wee may receiue an incorruptible crowne of glory , which is promised them that growe in grace , & in the knowledge of our lord & sauior iesur christ , to him be glory , both now and for euermore , amen . a prayer for tuseday at euening . o most louing and mercifull father , if the beauty and flower of all our best actions , which is prayer , bee so sinfully stained with our naturall corruption , ( alas ) how odious and abhominable are the rest of our sinnefull workes ? thou findest no stedfastnesse euen in thy seruants , and layest folly upon thy angels : how much more on them that dwell in houses of clay , whose foundation is in the dust : thou hast no need that any should testifie of vs , for thou knowest what is in man , thou lightenest things that are hid in darknesse , & makest the counsell of their hearts manifest ; our hearts are deceitfull and wicked aboue all things , who can know it ? and if our hearts condemne vs , thou art greater then our hearts , and knowest all things : o what boldnesse might wee haue towards thee , if our hearts condemned vs not , o what treachery is in this our flesh , o the continuall readinesse that is in satan , that goeth about like a roaring lyon , seeking to deuoure vs ; and thou o lord lookest down from heauen , and beholdest all the children of men , frō the habitation of thy dwelling place thou beholdest vs all that dwell in the earth : thou fashionest the hearts of euery one , and vnderstandest our works : o lord aboue all things , giue vs an earnest striuing against our corruptions , a tendernesse of conscience in all our actions , a lowlinesse and humility in all our carriage , making conscience of the least sinnes , keeping our selues from the occasions , and all appearances thereof ; and because o lord , thou hast not appointed vs to wrath , but to obtaine saluation , by the means of our lord iesus christ , which died for vs , that whether wee wake , or sleep we shold liue together with him : grant we beseech thee , that we may entertain & stirre vp thy gifts which is in vs , and the good motions thereof , let not thy spirit lye a sleep in vs , keep vs from terrors in conscience , from loathing , coldnesse , and deadnesse in christian duties , and exercises , discontentment and blindnesse of minde , aptnesse to fall into those sinnes again , which wee either abhorre , or by thy spirit haue heretofore conquered , that we may rouse vp thy spirit , and labour more and more to be quickned in the inward man , euer making warre against some chiefe lust of the heart , to get the maistery ouer it , that by experimentall conquest of our owne , wee may learne in time to conquer all the rest , and because our heart lyeth open to all temptations , grant wee beseech thee o deare father , that casting downe the imaginations , and euery high thing that is exalted against the knowledge of thee our god , and bringing in captiuity euery thought to the obedience of christ , that we may follow after righteousnesse , godlinesse , faith , loue , patience , and meckenesse , that fighting the good fight of faith , wee may lay holde on eternall life , and now o lord , thou art in this darknesse , of night our saluation and light , wee will beholde thy face in righteousnesse , and when wee awake , wee shall bee satisfied with thy image , wherefore our heart is glad , and our tongue reioyceth , and our flesh also doth rest in hope , and now the lord deliuer vs from euery euill worke this night , and euer , & preserue vs vnto his heauenly kingdome , through iesus christ our lord and sauiour , to whom bee praise for euer and euer , amen . a prayer for wednesday at morning . vvee confesse o lord god , most mercifull father , that in vs , that is in this our flesh , there is no godnes , in such bondage are we vnto sinne , that while wee are about any good ( as very seldome alas wee are ) euill is present with vs , and wee are led captiue thereto , yet lorde by thy grace , wee striue against that slauery in very great weakenesse , and wee thank our god througe iesus christ our lord , that wee in our minde , in some small measure doe serue thy lawe , but in our flesh the law of sinne ; for it is thou o god , which workest in vs both the will and the deede , euen of thy owne good pleasure : wee haue had our conuersation in times past ( so miserable was our case ) in the lusts of our owne flesh , in fulfilling of the flesh , and of the minde ; and wee are by nature the children of wrath , walking after the course of this world , and after the prince that raigneth in the ayre , euen the spirit that now worketh in the children of disobedience ; but thou o god , who art rich in mercie , through thy great loue whereby thou louedst vs , euen when wee were deade by sinnes , hah quickned vs together in christ thy deare son our lord : grant good god vnto vs a rectified iudgement , proceeding frō an enlightned and sanctified vnderstanding , wrought by a liuely faith thorough thy worde , that wee may meet together vnto a perfect man , and to the measure of the age of the fulnesse of christ , vouchsafe gracious father , according to the riches of thy glory , that we may be strenthened by thy spirit , and comforted in all the faculties of our soules , that wee may know and proue the loue of thy beloued sonne iesus christ , that wee may be filled with all the fulnesse of thee our god : giue vnto vs a sanctified conscience , keeping it sensible of the least euill , desiring to liue honestly , with a continull cheerfulnesse of well doing , and holy ordering and disposing of our affections , that we may set them on things that are aboue , and not on things which are vnder the earth : for crucifying of the flesh , and natiue corruption therof , and in building more & more forward the new man , that wee may wake a most gracious conquest ouer our most vnruly thoughts , in fitting and conforming our outwarde actions , to thy most holy , acceptable , and perfect will , and serue thee the lord our god with ioyfulnesse , & with a good heart , for all thy blessings bestowed vpon vs both spirituall and temporall , that as wee haue receiued iesus christ our lord , so wee may walke rooted and built in him , and stab lisht in the faith , abounding therein with thanksgiuing , to preuent security : and giue thy grace alwaies o deare father , that wee may ioyne with this our faith vertue , & with vertue knowledge , and with knowledge temperance , and with temperance patience , and with patience godlinesse , and with godlinesse brotherly kindenesse , and with brotherly kindenesse loue , that we be not idle nor vnfruitfull in the knowledge of our lord iesus christ ; that as this same very day wee beginne heere with thee , directing our prayers as incense before thee , so by these means an entry may be ministered vnto vs aboundantly , vnto the euerlasting kingdome of our lord and sauiour iesus christ : that when we shall lay downe these our tabernacles , we may receiue the end of our faith , euen the saluation of our soules ; now the very god of peace sanctifie vs throughout , and wee beseech god , that our whole spirit , soule , and body , may be kept blamelesse both this day , and vnto the comming of our lord iesus christ , to whom with thee and the holy spirite , three persons in one godhead , we ascribe all honour , maiesty , dominion , & power , for euer and euer , amen . a prayer for wednesday euening . lord god , heauenly father , wee are come here to worshippe , and fall downe , and kneele before thee our maker , doe heere acknowledge with quaking and trembling soules , our wickednesse to be very great , and all the imaginatiōs of the thoughts of our hearts are not only euill continually , but also wee doe commit sinne in transgressing thy holy law , yea the least sinne breaketh the whole law , and maketh vs guilty of the wages therof , which is eternall death , & endlesse condemnation : o how filthy and loath some is sinne in the greatest pleasure , and most ioyful actions thereof ; by birth , wee are altogether tainted , defiled , and polluted with corruption , and vncleanesse , & who can bring a cleane thing out of filthinesse , we are prone , and desperately set to commit sinne with greedinesse , wee reioyce in doing euill ( alas ) we delight and repose our chiefe contentment therein , although all the day long , thou o deare lord , stretchest forth thy hand vnto vs , disobedient and gaine-saying people , who hate to bee reformed and pluckt out of sin , yea our best actions are but beautifull sinnes , wee are all vncleane things , and all our righteousnesse is as filthie clouts , and wee all doe fade as a leafe , and our iniquities like the winde haue carried vs away : and we know good lord , that hee that committeth sinne is of the diuell , for the diuell sinned from the beginning , but for this purpose appeared thy son , o god , that hee might loose the workes of the diuell , who was to that effect decreed from all eternity , promised immediately after our fall in adam , but when the fulnesse of time was come , thou o most mercifull father , sent forth thy sonne made of a woman , and made vnder the lawe , that he might redeeme vs that were vnder the lawe , that wee might receiue the adoption of thy sonnes , who for vs hath obtained a glorious and meritorious conquest ( his humaine nature being accompanied with the efficacy of that his diuine ) ouer the curse , dominion and rigour of the lawe , chaining vppe satan , and destroying for euer the power of hell , sin , death , and condemnation : o lord our god , what can wee render vnto thee for so great graces and benefites , wee will take the cuppe of thanksgiuing , and call vpon thy name , o lord for thy mercies sake , grant vs a full assurance of our acceptation into thy fauour through iesus christ , a constant desire of the promised happinesse , that wee may hunger and thirst after righteousnesse ; a cheerfull expectation , and wayting for all these ioyes & spirituall blessings thou hast blessed vs with in heauenly places , that wee may willingly resigne our selues vnto thy holy obedience , embracing those meanes which thou hast offered for our saluation , that wee may trust in the , and doe good , commit our way vnto thee , and cast our selues vpon thee when all meanes shall faile , and rest in thee , yea , euen hope in death , reuerently depend vpon the truth of thy promises , although wee cannot see them as yet accomplished , albeit they seem against all sence and reason , & that this following night wee may not onely meditate of the true life of god , & day of resurrection , and our arising to iudgement to render account for the workes done in our flesh , whether they bee good or bad , but also may rest in the sweete bosome of thy portection , desiring at all times to bee loosed , and to bee with christ ; euer thinking the time of our departure to be at hand , and therefore to fight a good fight , to finish our course , and keepe the faith , that henceforth there may be laid vppe for vs the crowne of righteousnesse , which the lord the righteuos iudge shall giue vs at that day , and not vnto vs onely , but to all them also that loue his appearing : which shall bee cloathed in white array , and whose names are written in the booke of life , purchased by the blood of our lord iesus christ , who treadeth for vs the vine presse alone , to whom with thee and the holy spirit our comforter , be all praise , power , honor and glory , amen . a prayer for thursday morning . o eternall god , and euerlasting father , we from the bottome of our hearts do thanke thee for thy blessings spirituall and temperall , common & particular , that thou hast predestinated vs before the world begā , elected vs to be in thy christ adopted sons , called vs by thy spirit to this light of thy gospell , and giuen vs assurance in faith , of thy vnchangeable fauour , renewing in some measure this corrupt nature , and framing thy image in true righteousnes , and holinesse in our inwarde man , not making vs not onely capable of grace , in the soule of wisedome , and spirituall knowledge ; but also making some conformity in vs to thy will , in life and conuersation , these blessings wee haue receiued of thee freely , beside thy continuall prouidence , and ouer-sight ouer vs this night by-past and all the daies of our life , lord enlighten our mindes that wee may know all things in thee , and nothing any otherwise then as it commeth from thee , and as it hath relation to thee : for thou art all things in all , & all things do exist in thee , & therefore euery thing may be knowne in thee , & thou most merciful father known yea seene and felt in euery thing , euen in the least and basest creature : grant therefore , that we doe neuer rest in any thing till wee come to thee , and now beholde wee approach to renew that soundnes , wherewith wee laide downe , that no roote of bitternesse breake out at the first of this day , and to prouide for holy and setled courses in our callings all the day after , and so begin a-new to liue the daily life of grace , that thy kindnesse and mercy may follow vs all the dayes of our life , and now haue we laid our selues downe in peace , which was thy gift , & doe awake with the comfort there of , thy mercies are renewed euery morning , if we should count them , they are more then the sand , when wee awake we are still with thee , good lord assist vs that wee may daily weaken the olde man in vs , with the vitious lusts and sinneful concupiscences thereof , giue vs comfortable experience of this our corruption , that wee may be the more and more humbled in our selues , euer hungring and thirsting for that righteousnesse which is in christ iesus , our lord and sauiour , weane vs from the loue of this world , and distrustfull cares for temporall things , cōfirm our faith stedfastly in the prouidence of thee our god , for outward benefites ; giue vs confidence and boldnesse , euen to sue to thy presence , that wee may finde our life and powers quickned in holy duties , especially in prayer , zeale of thy glory , humility , patience , feare , & loue , that hauing liuely experience of the power of christ raigning in our mortall bodies wee may haue strength to perseuere vnto the end : for this cause quicken our desires and purposes , for well-doing , that wee may be humbled for our outwarde faylings and sinnes , and inwarde vnreasonable lusts , labouring more and more to discerne the deceitfulnesse of the heart , and vnsearchablenes thereof , that wee may bee euer enflamed to redresse the same : grant o heauenly father , that in our calling this day , aboue all wee may desire to glorifie thee , ayme onely at thy loue , that wee may be stirred vp cheerefully to prosecute heauenly things , and euer renew our estate in christ , by constant repentance , that beleeuing thy promises , and applying thē to our selues , wee may follow hard after the accomplishment of them , by our obedience to thy commandements , root out of vs incredulity , and couetousnes ; that setting bonds to these earthly desires , by true contentation , we may haue our eyes fixed continually vpon heauenly ; purge out of vs hypocrisie & spiritual pride , keepe vs from the raigning sinnes of this our time , that wee may follow constantly after the mark , for the high price of our calling in iesus christ , knit our hearts vnto thee , that we may fear thy name , giue vs a hatred of all euill , and loue of righteousnesse , preuent in vs presumption , that wee may worke out our owne saluation with feare and trembling , that henceforth wee doe not liue to our selues , but to him that died for vs , and rose againe , and therefore resigning our selues , bodies , and soules , into thy hands o god , wayting for thy blessings vpon vs , in all humility and lowlinesse , not sacrificing to our selues , but giuing all glory to thee our god , for we are not worthie of the least of all thy mercies , and all the truth which thou hast shewed vnto vs thy seruants , vpon thee is our fruit found , who is like vnto thee that taketh away iniquities , and pas-by the transgression of thy heritage , thou retaynest not thy wrath for euer , because mercy pleaseth thee , thou wilt turne againe , and haue compassion vpon vs , thou wilt subdue our iniquities , and cast all our sinnes in the bottome of the sea , & that onely for the merits of thy dearly beloued sonne iesus christ , on whom thou hast laid the chastisements of our peace , and doest giue thy selfe in him , who is thy loue , and in whom thou art well pleased ; to whom , with thee , and the holy spirit , one very god immortall , inuisible , infinite , and mercifull , wee render praise and glory both now and for euer . amen . a prayer for thursday euening . o eternall god , and euerliuing father , wee here abase our selues before thee , in regarde of our vilenesse , and also of the vnworthinesse of the seruice wee doe performe , for wee haue not subdued euery imagination in vs , that exalteth it selfe against thee , neither cut off the power and cords of sinne , our zeale is full of ignorance and self-loue , our religion replenished with hypocrisie , our profession with vaine-glorie , our well-doing accompanied with weariesomnes , our faith with carnalnesse , and our afflictions with impatiency , how sluggish & remisse are wee in our callings ? how haue wee been withdrawne in our vntamable lusts , wee haue not brought our thoughts in captiuity to thy obedience , wee receiue thy blessings with vnthankful hearts , neuer returning vnto thee praise ; how haue wee wasted and neglected this so gracious a time of visitation , wherein we might haue builded vppe our selues in thee , and practised good vnto others : how carelesly haue wee kept our hearts , giuing occasion to satan thereby against vs ; how much lycence haue we yeelded to the tyrany of the flesh , in not liuing soberly , and righteously , and godly , in this present worlde : how weakely and feebly haue wee wrastled against our corruptions , and which is most miserable , custome hath made vs so senslesse & past feeling , that wee cannot bee moued to beleeue that thy anger is so great , or our iniquities so hainous , or condition so wretched , as truely it is : and therefore wee are not affraid of thy maiesty , who is a consuming fire , wee doe not tremble at thy iustice , who will rewarde euery man according to his workes , for tribulation and anguish shal be vpon the soule of euery man that doth euill , neither doe wee weigh and regard thy plentifull mercies , in knowing that thy bountifulnesse leadeth vs to repentance , wherefore we humbly beseech thee , to create a cleane heart in vs , and to renew a right spirit within vs ; that we may more sensibly apprehend , how wretched , and miserable , and poore , and blinde , and naked we are ; and now good god , according to the measure of that spirituall feeling , wee haue obtayned of thee , wee most entirely entreate thee , for iesus christ thy sonnes sake , to forgiue all our sinnes whatsoeuer , whensoeuer , and wheresoeuer committed against thee , for by faith in his obedience are we made righteous , who is the end of the lawe for righteousnesse vnto euery one that beleeueth , lord we beleeue , help our vnbeliefe : hee suffered for vs such miseries as sin had drawne vpon vs , that hee might sanctifie them vnto vs , both in the humility of his natiuity , his whole life , and his ignominious and cursed death : o what grief was it to him that he came to his owne and his owne receiued him not , but was betrayed by them , and placed before thy iudgement seate , o deare father , as one guilty for vs : let our olde man o deare father , be crucified with thy sonne , that the body of sinne may bee destroyed , that henceforth wee doe not serue sin any more ; abolish for his sake that hand-writing that was against vs , that our sinnes may neuer come to remembrance before thee , who by his death hath ratefied the eternall testament of his grace vnto vs , for he was deliuered to death for vs , and is risen againe for our iustification ; for thine owne annoynted sake o lord , let the ioyfull light of thy fauour and countenance shine vpon vs , and be reconciled vnto vs , grant vs true faith in thy sonne , that beeing iustified thereby before thee , wee may haue peace of conscience with thee and our neighbours thereby , that wee reioyce with ioy vnspeakeable , and glorie in the holy ghost , and become fruitefull in all good works , and so by thee ( our god ) be made meete to be partakers of thee inheritance of the saints in light , who hath deliuered vs from the power of darknesse , and hath translated vs to the kingdom of thy deare son , in whom wee haue redemption thorough his blood , euen the forgiuenesse of sinnes , now the same iesus christ our lord , and our god , euen the father which loued vs , & hath giuen vs euerlasting consolation , and good hope through grace , comforte our hearts this night and euermore : and stablish vs in euery worde and good worke , in whose name we call vpon thee as hee hath taught vs , saying : our father &c. a prayer for friday morning . not trusting in our owne worthinesse , for there is none , but in thy great mercies doe we present our selues before thee this morning , o lord , in great weakenesse , to shew our thankefulnesse for thy vnspeakeable goodnesse , so plentifully bestowed vpon vs , most vndeseruedly : for what are wee but wormes , and what is man that thou art mindefull of him , or the sonne of man , that thou visitest him , wonderfully hast thon made him in his mothers wombe , hee is the image and glory of thee o god , thou mightest haue equalled him him with the vgliest and basest creatures , it hath pleased thee to spread forth the shadow of the wings of thy protection ouer vs this night , wee meditate in the dead of sleepe to haue our soules taken away in thy anger for the offences committed the day before , and all the daies of our life , and suddenly to haue beene arrainged at thy tribunall seate , yet thou wilt not the death ▪ of a sinner , but rather that he conuert and turne vnto thee , and now thou hast spared vs vnto this day , grant o gracious father , that wee may euer meditate of the true life of thee our god , of the day of the resurrection of these our bodies , when corruption shall put on incorruption , and of our rising to that solemne and dreadfull iudgement : o lord as thou hast banished this nights dardnesse away ( wherein wee had a sweete repose and sound rest ) that compassed vs : so grant we humbly beseech thee , that inward light in minde by the rising vnto vs of that sunne of righteousnes , thy son , the lord iesus christ , that wee may mourne for the ignorance and blindenesse that yet resteth in vs , and others also ; the night is past , and the day is at hand , vouchsafe wee may cast away the workes of darknesse , and put on the armour of light : that wee may walke honestly as in the day , not in gluttory , or drunkennesse , nor in chambering and wantonnesse , not in strife and enuying , but that wee may put on the lord iesus christ : praising his mercy and patience , that yet wee liue to praise him , and are continued in life to make our election more sure : such is the constancy of thy loue towardes vs , o lord god , father euerlasting , for whom thou louest to the ende , day vnto day vttereth the same , and night vnto night teacheth knowledge : thou hast o lord sealed vs to theday of redemption , and hast giuen vs earnest of the spirit of promise in our hearts , by the which spirit also , wee beholde as in a mirror thy glory , o lord , with open face , and are changed vnto the same image from glory to glory , o when shall we fully enioy the same in that life to come ? when shall wee cease from all sinne , & haue perfect knowledge of thee , perfect righteousnes , and holinesse , neuer to bee changed , fulnesse of ioy , immediate fruition and coniunction with thee our god , when thou shalt bee all in all , and triumph ouer all thine and our enemies ; in that inheritance immortall and vndefiled , and that fadeth not , reserued in heauen for vs : o lord giue vs the grace , that we may keepe our selues in a holy temper , and peace of mind , by a constant course in all occurrents ; and so prepare our selues vnto that crowne of glory , loking stedfastly vnto iesus the author and finisher of our faith , to breede constant affiance thereof ; for this cause o lord , let the glorious light of thy great maiesty neuer departe from the inwarde eyes of our soules , that we may bee seriously affected with the sense of our wants , benefits purchased by thy son our sauiour , and perpetually assisted by thy spirit ; to consider the great and manifolde blessings which wee haue receiued from thee , to prouoke vs to thankefulnesse , without which , all our prayers are vneffectuall , grant good lord , we may seriously bewaile our neglect of prayer , and condemne our selues for our lip-labour , and customarie deuotions , our wearisomensse in well-doing , and our contentment with small & little feelings , and finally we may rest vpon the continual mediation of our blessed aduocate iesus christ , who continually maketh intercession for vs , and is now both praying for vs , and ready to present our prayers to the throne of grace , and to couer all the infirmities and faylings of them , with the mantle of his euerlasting mercies , innocency , and holinesse ; to him therefore with the father , and the holy ghost , wee render all glory , praise , dominion , & thanksgiuing , now and euermore . amen . a prayer for friday euening . o lord god , deare father in iesus christ , thy beloued son our onely sauiour , wee thee from our very hearts , for the least of all thy blessings ( which are infinitely greater then wee can deserue ) as well as for the greatest , and do as readily praise thee for thy mercies receiued , as wee were earnest to sue for the obtaining of them : and now we offer vnyo thee sacrifice of praise , for the preseruation of vs in our callings , which are thy ordinances imposed on euery christian : lord forgiue vs for strayning our conscience in the least euill this day , giue vs thy mercifull assistance , that wee may cleaue to , & reioyce in the good testimony thereof ; that in simplicity and godly purenesse , with singlenesse and contentment , by thy grace wee haue had our conuersation in the worlde ; conuincing the hollownesse and hypocrisie of the same , which is the moath of well-doing : keehe vs good lord , from vncertaintie and dulnesse in good things , preserue vs from corruption in iudgement , and apostacy in life . inable vs to holde to the ende , and so obtaine the crowne : for this cause o lord giue vs an inclination and resolution of the heart to all goodnesse , that wee may iustifie and beautifie therby our professiō , giuing diligence to make our calling and election sure , that in doing these things wee may neuer fall , and so bee deliuered from many inwarde pangs , and outward troubles : deare father , grant wee may may euer haue righteousnesse in most precious account , prosecuting it with all zeale and courage , and rest with delight and contentation in it , and practise the same , not onely as our knowledge informeth , but euen desire beyond our knowledge perfection therein ; lord make vs renounce nature , and holde on thy sonne iesus christ by a liuely faith , and bring foorth the fruits of true righteousnesse in him ; giue vs good god a holy and settled purpose to serue thee , a plaine and sound dealing in our callings , daily repentance and coueuenanting with thee , for recouery of our decaies , make our hearts daily to be informed out of thy word , that wee may worke continually as in thy presence , with a full and strong perswasion of thy loue , and plentifull experience of the same ; and preferre it aboue all things whatsoeuer , & more and more be assured of our acceptation into thy fauour , that no trouble , or dismay ouerwhelme vs with the weight thereof ; but if it shall bee thy good pleasure wee be assaulted on euery side , yet wee bee not in distresse , if in pouerty , yet not ouercome with pouerty , if persecuted , yet not forsaken ; if cast downe , yet perish not ; that euery where wee may beare about in our bodie the dying of our lord iesus christ , that the life of christ may also bee made manifest in vs : vouchsafe vnto vs o lord , the shield of true faith , whereby wee may beat back all the fiery darts of the diuell , as carnall confidence , presumption , security , infidelity , distrust , and incredulity : giue vs a constant desire of the promised happinesse , purging and preparing our selues to it , perfect thy worke , in mortifying our sinnes , preserue thy graces in vs , with increase of new obedience ; sustaine our hearts against the deferring of thy promises , & in contrary tentations , make vs haue refuge vnto thee ; to hold fast the hope which is set before vs , which wee haue as an anchor of our soules , both sure and stedfast : confirme therefore our faith against infidelity , and discontentment ; our hope against despaire , our truth against errour ; with the which , of thine owne will thou didst begette vs , that wee should bee as the first fruits of thy creatures : confound satans kingdom , the worldes deceitfulnesse , and our hearts doubtfulnesse ; inlighten our vnderstanding with this sauing knowledge of thee o god , confirme & stablish our iudgements therein , quiet our conscinces , sub due our wils and affections to thee , and grant vs thy mercifull concurrence , that wee may finish our course with ioy : now lord wee make our prayers to thee this night in an acceptable time , euen in the multitude of thy mercies , o god heare vs , in the truth of thy saluation wee will therefore lie vs downe , and also sleep in peace , for thou lord only , maketh vs dwell in safety : to god the father our creator , to god the sonne our redeemer , to the holy ghost our sanctifier & comforter , we ascribe all honor , power , and glory now and euermore , amen . a prayer for saturday morning . praised be thou o ood , which hast not put back our prayers , nor thy mercies form vs , our life ( alas ) is subiect to many fearefull breaches , and distractions , with many false shadowes , & appearances of good ; for not onely doe we not shine as lights before others , but also in respect of our euill example , we are stumbling-blocks to them , we doe little alas , or rather nothing to edification , but to offence ; lord , wee heartily mourne for all our sinnes , whereunto wee haue yeelded our selues this night , and all our life time before , and do this morning renew our repentance and vowes vnto thee , more effectually then before ; intending our callings more carefully and conscionably then we haue done , labouring both to auoide the outwarde acte of sinne , & to haue our hearts purged from the euill thoughts thereof : that wee giue no way to our corruptions , but bee masters of them , and so bee free from the rage amd slauery of the same , which is the greatest happinesse in this worlde : for if wee say wee haue fellowship with thee and walk in darknesse , we lie , and do not truely ; wherefore o lord , grant that wee may possesse contrite and broken hearts for all our sins , with remembrance of thee in our greatest security , awake and rowse vs vp from the dead sleep of sin , make vs desire euermore carefully to serue thee , looking for and hasting vnto the comming of that great day of thee our god ; by which the heaaens beeing on fire , shall bee disolued , and the elements shall melt with heate : o sweete father , make vs diligent now , that wee may bee found then in thy beloued sonne iesus christ , our lord and sauiour , in peace , without spot , and blamelesse , hauing by thee increase of his grace in vs , experience of his raigning in our mortall bodies , by whom wee shall haue strength and assurance to perseuere and continue to the end : for this purpose deare father , daily quicken our estate in christ thy son , by constant and serious repentance , that from thee our holy purpose being renewed , we likewise also receiue strength to practice accordingly , make vs ouercome the world by thy power , which hindereth our groth in grace , pressing vs downe , euen with our own weight : enlarge our hearts , consciences , wills , and affections , that all the members of our bodies may be enliued ; restrain and bridle our corruptions , that wee may daily weaken them , heartily loath them , and groane vnder them , keepe vs from despaire , and ourwarde reproach , let not the time , multitude , and example of sinne , draw vs away which doe commit sin most greedily , and hide it most dangerously , let our hearts still cleaue vnto thee , and to thy word ; that by it daily sent out of our selues , wee may obtaine new strength in thy sonne iesus christ , to goe forward in well-doing , that discerning our inability thereto , wee may interest our selues in his pretious merits , that growing in grace , we may be perfected in glory ; for the increase of glory , shall answer to the increase of grace : lord thou knowest , wee shall haue this day , as wee haue had heretofore , more tentations and oppositions of the world , humble vs , and make vs patient , that wee may by thy spirit preuailing in vs , be euen ioyfull in all our crosses , aduersities , and troubles whatsoeuer ; charitable in iudging others , zealouse ouer our selues , holy and vpright in our duties and callings , that wee may more and more feare thee , o great and glorious god , more and more humbled in thy greatest mercie , more and more thankefull for the least of thy blessings , whereunto we haue obtained a right only in christ iesus , who accepted of vs aboue the worth of our obedience , grant vs wee may be cast downe by serious meditation of thy maiesty , power , and goodnes , as also of our owne vnworthinesse ; o how many are thy deliuerances from euill , preseruations , and goodnesse , acceptances of vnperfect seruice , renewing and increasing of spirituall and temporall blessings , preuentions of wickednesse , which we acknowledge to be thy great mercies in vs , confessing therewith our manifolde wants , desiring humbly , faithfully , continually , and constantly , suppliment of them , receiuing in the meane time euery present blessing , as steps and pledges in our right to heauen ; power , and mercy belongeth to thee , o lord , holy and fearefull is thy name , how gracious and mercifull art thou ? slowe to anger , and of great kindnesse , thou art good to all , and thy mercies are ouer all thy workes : teach vs to do thy will this day ; for thou art our god , let thy good spirit leade vs vnto the land of righteousnesse , to thee therefore , with the frther , and the holy spirit , be glorie , praise , & honour , world without end . amen . a prayer for saturday euening . lord there is risen vnto vs , and wee haue apprehended light in darkenesse , wee haue waited the accomplishment of thy promises , in thy light we shall see light , and now heauenly father , wee renew this night the memory of the by-past dayes blessings , bestowed vpon vs most vnprofitable seruants , begging , yea more and more recounting that wee haue receiued , beseeching thee to giue vs grace , that wee doe not doate or rest vpon temporary things , but rather forget them in regard of the the things of the life to come : lord grant vs true wisedome , to thinke not so much what thou canst giue vs , but what is fit for vs to receiue ; neither so much on what wee want , as what wee haue aboue many of thy most dear children , neither yet what we haue , but how we haue vsed it , and yet not so much what wee haue , as what we may haue if we doe beleeue , be thankefull and obedient vnto thee : how deare therfore are thy thoughts vnto vs o lord ? how great is the summe of them ? if we should count them , they are more then the sand , when wee awake , wee are still with the ; for when we called , then thou heardest vs , and hast increased strength in our soules ; thou art our god , heare o lord the noyse of our prayers , o lord god , the strength of our saluation , thou art our hope , and our portion in the land of the liuing , let vs heare therefore thy louing kindnesse in the morning , for in thee is our trust : shew vs the way that wee should walke in , for we lift vp our soules vnto thee , deliuer vs o lord , from all danger of body and soule , this night and euermore : for we hide vs with thee , and blessed is hee that hath thee the god of iacob for his helpe , whose hope is in the lord his god , who is neare vnto all that call vpon , yea vnto all that call vpon him in truth ; thou wilt fulfil the desire of them that feare thee , thou wilt also heare their cry , and thou wilt saue them ; thou preseruest all them that loue thee , all flesh shall blesse thy holy name for euer and euer : what a prerogatiue is this thou grantest vnto vs , o heauenly father , to attaine vnto by thanksgiuing , in that thou o god art the receiuer , and we the giuers vnto thee : and how much better it is to giue then to receiue and how small a tributerequirest thou for al thy benefits ; teach vs remember what wee haue receiued & heard , to hold it fast and repent , least thou come on vs as a theefe in the night , and it may bee this same night , for we doe not know what houre thou wilt come , but lord faithfull art thou , which hast called vs to the fellowship of iesus christ our lord , who will also do it , for thy gifts are without repentance : yea , and wee haue thy christ interceding for vs at this time , that our faith faile not ; and thy holy spirit whereby we doe call abba deare father , doth abide with vs , and shall continue vnto the worlds end : deare father , whome thou once louest thou louest to the ende , and wee are married vnno thee in holinesse and righteousnesse , because it is thy pleasure and will , we are vnited vnto thy son our head , and giuen to him of thee , and therefore wee are sure none shall take vs out of his hands , grant vs therefore euerlasting father according to the riches of thy glory , that wee may be strengthened by thy spirit in the inward man , that thy sonne christ may dwell in our hearts by faith , and we being rooted and grounded in loue , may be able to cōprehend with all thy ▪ saints what is the bredth , and length , and depth & height , and to know the loue of thy deare sonne iesus christ , which passeth knowledge , that wee may be filled with all fulnesse of thee our god , vnto thee therefore that is able to doe exceeding aboundantly aboue all that aske or thinke , according to thy power which worketh in vs , be praise in the church of iesus christ thoroughout all generations , for euer amen . a prayer for sunday morning . o lord our god , wee this day returne vnto thee , who haue fallen by our owne iniquity , now againe doe wee take hold of thee , & will not leaue thee : wee feele in this our recouery , the vndoubted grace of thee our god , in the experience of these sensible combates within vs , of the flesh and the spirite , which are constant testimonies , & sure sealings , of our begun regeneration : now are wee mercifull father ashamed of our faults , and do here this day promise to bee more fearefull of our selues , and not so venturous vpon the occasions which are the borders of sin , which haue also lessened thy grace oftentimes in vs ; but o lord our god , hide thy face from our sinnes , and put away all our iniquiries , cast vs not away from thy presence , & take not thy holy spirit from vs , restore vs to the ioy of thy saluation , and stablish vs with thy free spirit , whō wee haue ( alas ) so often grieued , especially on the solemne day of thy sabbath , wee haue polluted and prophaned the same , making vp thereby our transgression of the whole lawe , wee haue hypocritically professed , without any benefite heard thy word , so that iustly thou maiest deny vs the good occasion of this daies rest , for the which we haue deserued to bee henceforth secluded from so seasonable opportunity and visitation , thou hast offered vnto vs , that by hearing wee should heare and not vnderstand , and by seeing wee should see and not perceiue , yea our hearts doe waxe fatte , and our eares dull of hearing , least we should vnderstand with our hearts , and return that thou maist heale vs , giue vs therefore thy grace to rightly esteeme of this so great a mercy , and strengthen vs this day to sanctifie and appropriate it to the right end , to a speciall manner of hearing thee according to thy lawe , that wee shake off all impediments whatsoeuer , which may with holde from the publique and priuate duties of vnfained godlinesse , in keeping our hands from doing euill , and choosing the thing that pleaseth thee , & taking holde of thy couenant , that thou mayst make vs ioyfull in the house of prayer , and accept of our sacrifices of prayer & thankfulnesse , vpon that thy holy altar , euen iesus christ our sauiour , that we may turne away our feete from doing our will on thy holy day , & call thy sabbath a delight to consecrate it as glorious to thee , o lord ; honoring thee , not doing our owne wills , nor speaking a vaine word : and albeit we shall be assaulted o heauenly father , with many lets and incumberances , to perform this obedience , yet giue vs thy holy spirit , that we may preferre it to whatsouer motions sinne , sathan , the flesh , or the world shal suggest to the contrary , euer directing our minde to the contemplation of that euerlasting sabbath , when from moneth to moneth , and sabbath to sabbath , al flesh shall come to worship before thee : giue vs therefore o heauenly father , thy grace to sequester our selues from all kinde of seruile actions , and outward imployments , with all froward affections and lusts , that we may study to enter into that rest with thy people , and cease from our owne works , as thou o lord didst vnto thine : blessed god , strike in our hearts in time of praier , a reuerent esteemation of thy glorious maiestie , a feeling of our defects , and giue constant faith in thy sweete promises , faithfull remembrance of thy receiued blessings , louing and charitable affections towardes our neighbours , and grant vnto vs mercifull father , while wee heare , a wide and open heart to receiue , and holy ludgement to discerne , lowlinesse in minde , feeling in the inward man , and stability in the memory , and euermore in thy seruice bestow on vs an humble soule , an hungring and thirsting heart , that the blood of the lord iesus christ which thorough the eternall spirit offered himselfe without spot to thee our god , may purge our consciences frō dead works to serue thee the lord : vouchsafe on vs an vnfained loue to thy word , that wee may lay it vp and hide it in our soules , and euer sanctifie our thoughts , that our whole meditations may be thereon , and practise the same in life and conuersation , that all men seeing our good workes may glorifie thee our heauenly father , to thee therefore , with the sonne , and the holy ghost , we render all glory , praise and dominion , both now & for euermore , amen . a prayer for sunday euening . glory , praise , and honour , bee vnto thee most mercifull and heauenly father , who hast appointed this speciall day and ministry of thy word , for our instruction : o lord , grant wee may feele our knowledge increased , our faith strengthened , our soules , mindes , and consciences , aboundantly thereby refreshed , good god thou hast promised that if any lacke wisedome thou wilt giue it him , yea & all other things in and with thy christ ; we beseech thee therfore make thy holy worde a power of life vnto life vnto vs , yea a power of saluation vnto vs that beleeue in parte , yea lord wee beleeue , we pray thee helpe our vnbeliefe : for wee are fraught with blindesse and error , our affections frowarde , peruerse , and disordered , and reprobate to any good worke by nature , make vs good lord new creatures , that as new borne babes we may desire the sincere milk of thy word that we may grow thereby : annoynt our eyes with the eye-salue of thy holy spirit , lord ioine to thy word that penetratiue vertue to pierce and finde out our so pregnant corruptions : for it is liuely and mighty in operation , and sharper then any two-edged sword , and entereth through , euen vnto the diuiding asunder of the soule and the spirite , and of the ioynts and marow , & is a discerner of the thoughts and intents of the heart , which we beseech thee by thy word to discouer , rip vp and ransacke to the bottome , giue vs a lowly heart to make a lowly vse of reprehensions out of thy worde , and apply them earnestly to our selues , that the righteous may smite vs , which is a benefit , and reproue vs which is as pretious oyle that shall not breake our heads , that by them wee may be reclaimed from our froward & backwarde wills : and because good lord our remembrance of good things is very short and faileable , and doth reserue very few good things against the houre of temptation , & day of death : make vs good lord carefull euer to heare , meditate , pray , and conferre , giuing alwaies thankes with a plyable obediēce to thy lawes , that in spirituall discretion , and heauenly wisdome , we may consummate our perigrination here , and worke out our saluation with feare & trembling : by thy grace establish our hearts in thy truth , that wee be not carried about with euery light winde of doctrine , but that wee may lay holde on the good , labouring daily to be led on to perfection : and most gracious father , make vs not onely to see and feele our owne defects , but giue vs a heart to lament them , lord freely and finally pardon them , for iesus christ thy deare sonne sake , moisten and water our hard & dry hearts , with the dew of thy heauēly blessings , shoure them downe vpon vs , for lightning of our minds , setling of our iudgements , cōforting of our soules , and reformation of our mis-behauiours , grant we may yeeld a full assent to the truth of thy word , not measuring it after the crooked rule of our mis-leading affections , that wee be not of those which make a show of religion but deny the power thereof , and wee beseech thee for thy tender mercies sake , this night to subdue the flesh , which lusteth against the spirit , confound satan , aduersary to our saluation , and keep vs against the example of the worlde , which is set in euill ; that we may neuer be wearie to beginne where wee left off in well-doing , neither yet breake off where thou requirest continuance of obedience , but goe from faith to faith , like the way of the righteous , which as the light shineth more and more vnto perfect day , so shall wee glorifie thy name and our owne soules be strengtheded , the weake ones by our example bee confirmed and edified , the vnruly admonished , the feeble-minded comforted , and be patient toward all men , and shall dissolue from hence in thy fauour , whilst now we liue in thy feare , hauing in our mouthes a new song of thanksgiuing occasioned by thy new blessings day by day , & heauenly graces be-bestowed vpon vs in iesus christ our lord and onely sauiour , to whom with thee and the holy spirit , be praise , and glory , for euermore amen . a meditation of the mercy and iustice of god : against declining either to the left or right hand , in presumption or despaire that wee may leade an euen course in christianity . london , printed by nicholas okes , for daniel speed ; and are to be sold at his shop vnder s. mildreds church in the poultry . 1618. to the right worshipfull , sir william alexander , knight , secretarie , and one of his maiesties most honerable priuy councell in scotland . men to make themselues as it were eternall , they write their names on their houses ; absolon reared a piller , is not this ( said one ) niniuie which i builded for my glory , & ninus to immortalise his father belus , made for him an idoll , in whose dominions while terrah abrahams father did dwell , he became with the rest an idolater , these would haue their fame & time ending together , but they haue shot short , of the seauen wonders of the world , nothing but naked names remaine : all these are mutilate inuentions , to the iew departed , his brother or nearest kinsman must raise seed to continue his name in israell , but children beeing the lords gift , could not bee had when & as they would : books , with time that eates all , doth often smoother , may successiuely by concatenation of ages in the presse as a new phoenix reuiue , but all these to perpetuity are set apart as faulty . for as they all , monuments , children and bookes , are of this below , so shall with the same although neuer so olde bee dissolued , the godly man only and his name doth euer indure , who hath it , and himselfe also written in heauen , and registered in the booke of life , for all consuming oblusion hath no place , your vertues and graces make you liue longer then any of these post-running records : but your goodnes for euer , with the antient of daies , to whō i heartily pray that after your period shall bee faithfully finished here , you may be partaker of glory : thus i rest euer your worships , in all christian duty to be commanded , barthol . robinson . a. meditation of the infinite mercy , and iustice of god , against declining either to the left or right hand , in presumption , or despaire that we may lead an euen course in christianity . ii is certaine , caine his offence in his speech in extenuating the lords mercy , was greater then that trespasse done by his hand , in shedding his brothers innocent blood , for he might haue obtained pardon for the same if hee had beene capable of it , for although mans heart be deceitfull aboue all things , and that all the immaginations of his thoughts be euill continually , and desperately wicked , so that none can knowe it , so deepe it is : yet infinitly more deepe , yea insearchable are the riches of the mercies of christ , for what proportion is there betwixt a sparke of fire , and the great vast gulfe of the ocean to quench it , hee will turne againe saith the prophet , hee will haue compassion vpon thee , hee will subdue thy iniquity , & cast all thy fins into the depth of the sea , for he retaineth not his anger for euer , because he belighteth in mercy , yea there is no sea so large but the lord hath set a bound that it may not passe ouer , but as the heauen is high aboue the earth , so great is his mercy towards them that feare him , as farre us the east is from the west , so farre hath hee remoouer our transgressions from vs : this then so ample a depth of his mercy , easily doth swallow vp the shallow profundity of sin , how deep soeuer it be ; for with the lord is mercy , and with him is great redemption , beholde , hee doth not abhorre the confessing theefe , the weeping sinner , the hūble cananite , the lately taken adultresse , the wrongfull customer , the contrite publican , neither yet his disciple that denyed him , nor that bloody persecutor of the disciples , yea not thē that crucified him but prayed for them : how great then is thy goodnes o lord which thou hast laide vppe for them that feare thee ? and done to them that trust in thee , euen before the sonnes of men ; for the earth is full of the goodnes of the lord , taste then & see how gracious the lord is , his louing kindnesse is better then life , his mercy is aboue all his works , as oyle swimmeth aboue water : wherefore the lord takes this stile in commendation specially to himselfe , that hee will bee called the father of mercy and god of consolation , for it doth lye as ▪ it were in his bosome , and is vnto him as his daughter , euen the bowels of compassion , hee accounteth his riches not to consist in kingdomes , heauens , or angels , all which , although he possesse , yet he can create better if it were his pleasure ; but hee is rich in mercy , for there is nothing better , nothing greater , for his mercy is not onely aboue all his workes , but also it reioyceth against iudgement , and gloriously triumpheth ouer it : the mercy seate which was a type of christ , in whom god is well pleased , was without the arke but the testimony of the tables of the lawe were within , the same ▪ mercie compassing and shutting vp iustice within it : indeede the cherubins with a fiery sword debarred adam from accesse to the garden again , but in this mercy-seate the cherubins stretch out their wings on high , and couers the mercy-seate with their wings , so christ stretcheth out his hands all the day long vnto vs , gathering vs as the henne doth her chickens , yea and the lawe it selfe which is a proclamation of gods iustice , in the second cōmandement doth visite iniquity , vnto the third and fourth generation , but extendeth mercy vnto the thousand of them that loue him , herein therefore doth mercy glory , and as is were boast it selfe , for where mercy is mentioned , there is no speech made of iustice , but when iudgement is denounced , there is euery place left for mercy which is promised to the penitent , so the lord is gracious and full of compassino , what can hee deny vs that hath giuen his owne sonne for vs , and hee that hath giuen his life for vs , cannot refuse to giue vs his mercy , so maiest thou say , vnto thee o my strength will i sing , for god is my defence , and the god of my mercies , for thou lord hast not failed them that seeke thee , for as thy maiesty is , so is thy mercy , yea and to the sinfull hee doth say , thou hast rauished my heart my sister my spouse , thou hast rauished my heart , turne away thine eyes from me for thou hast ouercome mee ; yes truely , that true and liuing sampson for the loue hee did beare to thee was crucified of the iewes , as that other sampson was put to death by the philistims . and what can more liuely portrait out his mercy , then when hee saith , i am pressed vnder , as a cart is pressed that is ful of sheaues , yea lord great is thy pitty in delaying and prolongging thy wrath , thy mercie and moderation in inflicting it , great is thy goodnesse in remouing thy anger and iudgements procured thereby . dauid after he had slept as long as women vsually goe with child , or there about , when hee had trauailed with iniquity , and had conceiued mischiefe , and brought forth falshood , for when lust was conceiued , it brought forth sinne , and sin when it was finished broght forth death : yet the lord ( such is euer his clemency ) desired him to make choice of punishment , although dauid had prouoked him to wrath , against the lawe of armes , wherein the weapons shold be in the election of him that is offended , and not in his that prouokes ; o that wee were wise and vnderstoode this , that we would consider our later end , and so , albeit we grieue his spirit often and diuerse times , yet so manifold are his tender mercies , that as about the time of forty yeares god suffered the israelites manners in the wildernesse , so hath hee euen to this day sparred vs , what could he haue done any more to his vineyard that he hath not done to it : let vs now at the last search and try our waies , and turne againe to the lord , let vs lift vp our hearts with our hands vnto our god in the heouens , whom wee haue pressed with our sinnes as with a talent of leade , for hee is not slacke concerning his promise , ( as some men count slacknesse ) but is patient toward vs , and would haue no man to perish , but would all men to come to repentance . the wicked still say , because hee delayes his comming , either by continuation of present punishment , or prorogation of their life , where is the promise of his comming , for since the fathers died , all things continue alike from the beginning of the creation , and doth god know it , say they , is there knowledge in the most high ? can hee iudge through the darke clouds ? the cloudes hide him that hee cannot see , and he walketh in the circle of heauen , and so doe they think in their heart , god hath forgotten , hee hideth away his face , and will neuer see : the vision that is seene is for many dayes to come , and doth prophecy of the times that are farre off : but woe vnto them that drawe iniquity with cords of vanity , and sin as with cart-ropes , which say , let them make speed , let them hasten his worke , that wee may see , and let the counsell of the holy one drawe neare , and come that wee may knowe it . and when the seruant doth say in his heart , my master doth deferre his comming , and shall begin to smite the seruants , and maidens , and to eate and drinke , and be drunken , the master of that seruant will come in a day when hee thinketh not , and at an houre that hee is not aware of , and will cut him off , & giue him his portion with vnbeleeuers . therfore beloued sinne not because grace hath abounded , for the grace of god which bringeth saluation vnto all men hath appeared , teaching vs that we should deny vngodlinesse and wordly lusts , and that wee should liue soberly & righteously , and godly in this present world : despise not therefore the riches of his bountifulnesse , and patience , and long sufferance , knowing that the bountifulnes of god leadeth thee to repentance , least thou after thy hardnesse , and heart that cannot repent , heape vppe to thy selfe wrath against the day of wrath : and truely his long suffering is saluation , and repentance the way to bring vs thereto , that we may finde mercy with the lord at that day : thus the heart of the penitent is like waxe , it is molten in the middest of their bowels , but the wickeds is as strong as a stone , and as hard as the nether mil-stone : thus they sowe pillowes vnder their arme-holes , and make vailes vpon the head of euery one that standeth vp to winne soules , lying in sinne , and presumptuously reposing vpon vaine perswasion of the mercy of god , which they euer abuse , truely his mercie is that green-bed wherin his true members doe lie , howsoeuer the wicked make his mercy cloakes of shame , for as the apostle saith , they haue theis liberty for a cloake of malitiousnesse , saying as the iewes did , this is the temple of the lorde , rrusting in lying wordes that cannot profit , but bee thou not deceiued , god is not mocked ; let no man deceiue thee with vain wordes , for , for these things the wrath of god comes vpon the children of misbeliefe , who rest in their owne peace and security , when as hee that walketh vprightly , walketh onely boldly and in the feare of the lord , is an assured strength : wherefore well doth the wise-man aduise vs , say not gods mercy is great , hee will bee pacified for the multitude of my sins , for mercy and wrath come from him , and his indignation resteth vpon sinners , make no tarrying to turne to the lord , and put not off from day to day , for suddenly shall the wrath of the lord come forth , and in thy security thou shalt be destroyed , and perish in the day of vengeance : and againe say not , i haue sinned and what harme hath happened vnto mee ? for the lord is long-suffering , he will in nowise let thee go : and concerning propitiation be not without feare to adde sinne to sinne . is not the mercy of god great ? and nothing can be greater , & larger , as is said , the archangels and angels in heauen , prophets , apopostles , martyrs , and confessors on earth , and all things that liue , or yet are created , commend the same , & in one psalme , euery verse ( euen twenty sixe times ) endeth with this , for his mercy endureth for euer . o but beware hereof , this is satans olde subtilty , whereby hee maketh man bolde on sinne , as hee did euah , you shall not die at all said hee , hee couereth and hideth the lords iustice from mens eyes , and remoueth the euill day a far off ; thus hee lieth in waite secretly , euen as a lyon in his den , he lieth in wait to spoyle the poore , when he draweth him into his net , therefore heape of poore do fall by his might , but hee greatly enlargeth the lords bountifulnes , and patience ; for as it is true the lord is mercifull , so is this true that hee visiteth the iniquity of the fathers to the third and fourth generation , & therefore thou must consider that which dauid did sing , i wil sing mercy and iudgement saith hee , vnto thee o lord will i sing . and herein is god and his ministers , distinguished from satan and his ; for god euer conioyneth mercy and iustice together , but satan harpes continually on one of them onely , as hee saith , peace , peace , when there is no peace , thus these monsters draw out their breast , and giue sucke to their young ones , thus the wicked is made to boast of his owne hearts desire , hee blesseth himselfe and contemneth the lord ; the deceiuing teachers wordes , are softer then butter , yet is there warre in the heart of him they are spoken to , their wordes i say are more gentle then oyle , yet are they swords , but if thou wilt bee cured , beloued , there must be put into thy sores both wine and oyle , that thou maiest suffer the wholesome and sound doctrine , and not resemble those , whose itching eares turne away from hearing the truth , on whom while they dream on peace and safety , then sudden destruction commeth as sorrow vpon a woman with childe , and they shall not escape any wise . whenas a childe hath a bird tyed by the foot , tosseth it to and fro vntill hee kill it ; so these false teachers , & men seducing themselues , while they abuse the lords tender mercies , as if they were bound to all their youthfull sinnes , and antient follies , want only & insolently bragging of thē , and grieuing the holy spirit of israel : they turne his mercies ( i say ) thus disdained by them , vnto the bitternesse of his wrath , fooles and children they may bee called concerning vnderstanding , albeit they bee of a ripe age . and like as an olde man beeing to passe ouer a narrow and small bridge , putteth on his spectacles , in which the bridge appeareth a great deale bigger then of it selfe it is , where hee falleth to the hazard of his life in the ditch , so they that wander from this mortality to immortality by the mercies of god , not rightly esteeming the same , but walkes in the broade way that leadeth to destruction , they may i say , cry out , great is his mercy , which yet is not so great that it will fauour them which delay from time to time to turn to the sauiour of mankinde , which haue made a couenant with death , and with hell are at agreement , though a scourge run ouer , and passe thorough , it shall not come say they , at vs , for we haue made falshood our refuge , and vnder vanity are wee hid , but what followeth hereon ? hey falling from the bridge of their vaine hope , and satan that deceiued them , shall be cast into a lake of fire and brimstone , then shall they with great griefe say to the mountaines and rockes , fall vpon vs , and hide vs from the presence of him that sitteth vpon the throne , and from the wrath of the lamb , for the great day of his wrath is come , and who can stand ? yes truely , they will wish any thing fall rather vpon them , then that they should fall into that lake . o but can a lambe wax angry , yea the more patient and slow the lord is to punish sinne , the more irefull he is when in spite hee is prouoked to his face , which the very saincts of god haue wisely fore-seen ; o lord rebuke mee not in thine anger , saith hee , neither chastise mee in thy wrath : and the prophet , lord correct mee but with iudgement not in thy anger , least thou bring me to nothing , and no maruell , for euen the angels in that vision had the face of a man and of a lion , euen as they were taught of the lord : hee had the face of a lambe to take away the sinnes of the world , yea and the face of a lion to punish the sins of the world , for this is the day of grace and acceptable time , wherein mercy is offered to the penitent , which being neglected and contemned , in his day , the day i say of the lord , hee will vtter cruelty , wherefore the prophet saith , woe be vnto them that desire the day of the lord , what haue you to doe with the day of the lord ? it is darknesse , and not light : but the godly contrarily desire the time to bee at hand , and therefore doe earnestly craue the appearance of the lord iesus , saying , euen so come lord iesus , come and tarry not : which the wicked doe tauntingly and scornefully vtter , but as sampson was reuenged on the philistims who iested at him , so beholde here is a stronger one then sampson , for now by mercy hee is a man , that is sometime to be a lyon , and the man is that lambe that taketh away the sinnes of the repentant : but then the lyon shall be to the wilfull and stubborne sinner , a boare to teare them in peeces . and thus god suffereth with long patience , the vessels of wrath prepared to destruction , and to declare the riches of his glory vpon the vessels of mercy , which hee had prepared vnto mercy : cast not away therfore beloued , thy confidence which hath great recompence of rewarde , for thou hast need of patience , that after thou hast done the will of god , thou maiest receiue the crowne , and be not one of them which with-drawe themselues to perdition , but be of faith to the saluation of thy soule , if thou cast thy selfe downe humbly at his feet , water thy couch in thy earnest repentance with teares , if thou shalt with all thy soule aske mercy and forgiuenesse , god cannot deny himselfe , hee is faithfull , and will forgiue , euen for his owne sonnes blood , as of a lambe without ipot and blemish , & let all them which are redeemed , thus refuse all things in regarde thereof , and cast downe their crownes before his feete , confessing them to haue beene , and now are most vnprofitable seruants , and hee will put away their transgressions as a clowde and like a mist : o turne vs vnto thee o lord , for thou art our sauiour , waken vs that we may strengthen the things which remaine that are ready to die , before our wickednes be full , and time of recouery past , so shalt thou redeeme our life from the graue , and crowne vs with mercy and compassions , and thereafter bestow on vs the crowne of righteousnesse layed vp for vs , which the lord the righteous iudge shall giue vs at that day , & not to vs only , but vnto all them also that loue his appearance ; wee shall euen receiue i say that incorruptible crowne of glory at the appearance of of our chiefe shepheard , not for the works of righteousnesse which wee haue done ( for our best are but glistering sins ) but for his owne bountifulnesse , ( and loue of his meer mercy , fauour , and grace , to vs which walke in the spirit , and do not fulfill the lusts of the flesh : for he that soweth in the flesh , shall of the flesh reape corruption , but he that soweth to the spirit , shall of the spirit reape life euerlasting : let vs then bee renewed in the spirit of our minde , and put on the new man , which after god is created in righteousnes and holinesse , haue the worlde crucified to vs , and vs to the world , yea & that we may liue vnto god , bee crucified with christ , and may in all soundnesse of minde say , i liue yet , not i now but christ liueth in me , and in that i now liue in the flesh , i liue by faith in the sonne of god , who hath loued mee , and giuen himselfe for mee : o that once ( to conclude ) wee might thinke all things but losse for the excellent knowledge sake of christ iesus our lord , and iudge them but dung , that wee may winne christ , setting alwaies our affections on things that are aboue , and not on things which are on the earth , that beeing dead to sinne , our life may bee hidde with god in christ , that when hee that is our life shall appeare , we may also appeare with him in glory , to whom with the father , and the holy ghost , we render all glory , praise , maiesty , and dominion , both now and euer-more , amen . a heauenly & christian caueat , whensoeuer , or wheresoeuer the diuell by suggestions , the flesh by the corruption thereof , or the world by wicked example , would allure or entice thee to sinne , then seriously bethinke thee , and guard thee with these few articles . 1 vveigh diligently the eternity both of life which is a reward of well-doing , as also of death & paine , for yeelding to the contrary , which both are such as the eye hath not seen , the eare hath not heard , neither yet can enter into the heart of man , and shall rather by sense be felt . then by iudgement bee vnderstood . 2 remember the nobility , worth , and dignity , of the nature of man , how gracious it is in the sight of god , while it standeth in grace ; how abiect & vile it is subiect vnder sinne . 3 consider the value of the rest , tranquillity , and peace of a good mind , both with god , thy selfe , and thy neighbour , for while thou sinnest god is against thee , to punish thee ; in doing well satan is against thee , to assault thee . 4 make euery day a recitall of the lords blessings vpon thee , in thy predestination and election , before thou wast created , his gifts before thou camest to knowledge , and his preseruation of thee vntill now , from deserued plagues of of pestilence , sworde , famine , fire , and water , in place whereof , hee prolongeth thy life , giueth thee food , rayment , and health of body , giueth his presence in his word and sacraments for thy soule , his spirit to thy effectuall calling to grace , benefites publicke and priuate , generall and particular , which are so infinitely and vndeseruedly poured on thee , while thou refusest thy loyalty to thy soueraigne , reuolts , & confederates with his greatest enemies . 5 meditate the paines of christ in his whole life , what hee was before his incarnation , and what he became after , looke vnto his crosse , passion , and bitter death , and for whom he did vndergoe the same , and how wee rewarde him with despighfull vnthankefulnesse , distrusting his goodnes altogether , or else too much presumptuously re-lying thereon , in continuation of our sinnes , and postponing of repentance . 6 consider , that without hearty and zealous remorse , neuer any shall attaine to life euerlasting , & that it is not a gift may bee had at all times , yea it is often refused , because the pretious time of visitation was neglected , than it is seldome true & liuely when it is to late , that very often impenitency is tyed to sin , with the wages thereof . 7. that death is a faithfull doore-keeper , which will not suffer thee to haue more with thee out of this world of the goods thereof , but so much as thou bringest in with thee , which is nakednesse , crying , and griefe : the goods of faith , hope , repentance , and charity , shall onely accompanie and follow the conscience after death , which shall neuer be seuered from the soule , either in well or euill doing , but supplies in wickednesse all the offices of a court , cites , arrests , presents , iudgeth , beareth witnesse , condemneth or iustifieth , executeth & tormenteth eternally , for it is that worme that dyeth not . 8 death as our shadow attendeth vs in euery place , which as it is most certaine , so the day and houre is most vncertaine to vs , for who knoweth the time , houre , or place thereof . 9 looke that the longest liuer hath beene gathered to his fathers , and hath gone the way of all flesh , our life being but a sleepe , or shadowe of longer or shorter continuance . 10 pause vpon the inesteemable good we lose by sinning , hardly recoueraable : the infinite and vnspeakeable euill wee incurre thereby , how short pleasure is requited with vnmeasurable torment . 11 remember the companions which euer attend vpon sinne , gods high displeasure , the losse of the right which we haue to his creatures , the grieuing of his spirit , & the banishing of his good angells from vs , confusion , storme and torture of minde , a fearfull expectation of gods insupportable wrath , the sparkes whereof doe beginne but to be kindled here , beside the loath somenesse , wearisomenesse , and anxiety wee haue in the sweetest fits of sinne . 12 consider the patriarkes , prophets , apostles , martyres , and all the godly , how wisely they haue daunted and bridled their vitious willes and affections , and couragiously ouer-throwne the strong holde of sinne within them , for the crown of glory that was set before them , died in gods fauour , and liued all their time in his feare , left testimony and cōmendation behind them , to the end of the world , of their strong and inuincible faith , but the memory of the wicked doth rot , and his posterity is plagued . finis . notes, typically marginal, from the original text notes for div a10824-e190 psa. 30. 6. 7 cant. 3. 4 hos. 14 ▪ 4 hos. 5. 2. 7 luk. 22. 13 1. pet. 2. 11 psal. 22. & 51. & 77 act. 1. 6 cal. 2 2. sam. 11 1. tim. 4. 3 psal. 19. psal. 44. psa. 49. 12 psa. 7. 3 eph. 2. 3. 7 iob. 42. 6 rom. 3. 5 1. cor. 10 heb. 13. 18 eph. 1. 17 18. 19 notes for div a10824-e610 gen. 4. 6 7 iam. 5. 9 psa. 32 9 ier. 38. 26 eph. 4. 17 tit. 1. 16 ier. 28. 12 ro. 2. 4. 5 iam. 5. 5 iob 11. 20 iob 18. 7 iob 20. 5 iob 38. 15 psa. 9. 16 ps. 11. 5. 7 psa. 32. 10 ier. 33 3 ier. 13. 23 hag. 1. 2 iam. 6. 3 psa. 68. 2 psa. 15. 8 pro. 4. 19 pro. 5. 22 eccl. 4. 1 8. 9. 10 ezek. 18 psa. 14 19 ier. 17. 1 hos. 5. 4 ier. 13. 27 zach. 13. can. 2. 10 11. 12 ier. 18. 5 ier. 33. 11 2. pet 3. 9. heb. 6. 17 18. na. 2. 10 eccl. 1. 15 esay 3. 9 ier. 50. 15 deut. 4. 24 ier. 23. 19 20 hos ▪ 10. 7 15. ioh. 8. 34 rom. 8 13 psa. 32. 1. 2 1. iohn . 18 gen. 3 gen. 9 gen. 12 gen. 20 gen. 27 gen. 34 gen. 37 exod. 2 num. 20 2. sam. 11 1. kin. 11 mat. 20 luk. 19 ioh. 18 act. 9 ioh. 3. 8 eccl. 7. 22 pro. 29 esa. 53. 7. 8. 9 mark. 10 luk. 17. xo rom. 3. 23 24 iob. 20. 27 psa. 31. 19 esa. 33. 12 13. eecl . 8. 8 wis. 5. 17 20. ier. 37. 4 iob. 9. 4 psa. 76. 7 hos. 5. 15 esa. 54. 5 6 7 8 9 10 ver . 17. esa. 55. 3 12 13 esa. 51. 6 psa. 31. 22 rom. 4. 21 pro. 28. 13 psa. 32. 5 psa. 51 neh. 9. 33 34. dan. 9. 5. luk. 15 gen. 3 2. sa. 2. 25 2. cor. 2. 7 exod. 32 num. 10 num. 12 num. 16 num. 20 num. 25. iud. 19. 20 1. sam. 15 2. kin. 11 2. sam. 24 1. kin. 13 1. king. 2 2. chro. 26 act. 12 ezek. 11. 21 ioh. 4. 8 pro. 28. 1 psa. 32. 4 rom. 8. 39 rom 5. 1 ier. 23. 29 luk. 24 32 rom. 4. 17 luk. 24. 25 gen. 6 mic. 2 ier 17. 9 pro. 4 15 16 psa. 51. 3. 5 ps. 119. 80 ioh. 13 pro. 14 2. kin. 20 18 ier. 42. 6 reuel . 3. 15 12 22 ger. 42. 14 15 heb. 12. 6 1. cor. 11 32 iob. 31. 1. 7 ps 42. 11. 9 iam. 1. 13 2. pet. 3 pro. 14. 9 rom. 2. 4. 5 pro. 15. 15 iud. 17 mat. 51 dan. 5. 27 psa. 101. 8 ps 119. 133 psa. 19 13 heb. 3 psa. 95. 8 iam. 4. 8. 9 mar. 10. 24 act. 5 iam. 2. 10. rom. 7. 23 ephe. 2. 2 pro. 4. 16 2. cor. 3. 18 1. ioh. 3. 3 luk. 9. 21 heb. 11. 25 rom. 6. 2 luk. 1 rom. 5. 5 psa. 89. 13 psa. 32 psa. 119. 1 ps. 119. 161 es. 8. 12 iob 31 ps. 119. 120 pro. 28. 14 heb. 11. 7 hab. 3. 16 pro. 3. 5. 6 ro. 12. 16 ps. 105. 3. 4 psa. 33. 21 psa. 2. 11 psa. 33. 6 ps. 9711 hab. 1 11 zeph. 1. 12 iob. 21. 9 ier. 12. 2. 3 mal. 3. 15 psa. 31. 17 eccl. 21. 7 pro. 15. 15 pro. 14 10 pro. 15. 3 eccl. 30. 21 eccl. 3. 27 eccl. 37. 12 lam. 1. 20 iob. 20. 11 11. 12 2. pet. 3. 9 eccl. 25. 13 ps. 119. 23 eccl. 7. 8 eccl. 5. 5. 6 mar. 13. 19 mat. 15. 8 luk. 1. 66 pro. 4. 23 pro. 2. 8 eccl. 8. 5 mat. 26 gen. 3. 6 pro. 14 15 pro. 33. 17 ephe. 5. 11 psa. 15. 4 gal. 6. 10 phil. 1. 27 2. pet. 2. 1 ephe. 5. 6 2. tim. 3 ioh. 16. 1 luk. 12. 10 am. 6. 3 psa. 101. 6 heb. 10 heb. 13. 7 pro. 21. 2 ese . 55. 8 1. pet. 2. 11 eccl. 13 psa. 1. 1 ps. 58. 3 psa. 69. 28 psa. 65. 4 ps. 119 155 psa. 31. 6 psa. 37. 20 ier. 15. 19 col. 1. 6 psa. 17. 3 psa. 79. 8 psa. 32. 5 deut. 4. 9 phi. 4. 7 psa. 19. 12 eccl. 3 29 psa. 143. 2 eccl. 7. 8 iob. 9. 2 mat. 11. 19 psa. 25. 6. 7 psa. 71. 17 2. tim. 2 iob. 13. 26 1. cor. 11 1. pet. 5. 6 mich. 4. 6 eph. 5. 16 psa. 69. 5 iudg. 14. 9 eccl 11. 10 psa. 73. 2. 2. pet. 43 gen. 20. 6 luk. 16 heb. 11. 1 psa. 51. 3 iob 20. 11 ier. 13. 11 heb. 13. 18 1. pet. 3. 14 ier. 15. 15 mat. 5. 10 1. pet. 3. 17 iob 15. 20. iob. 3. 25 iob. 11. 18 rom. 8. 18 iob. 11. 1 ier. 23. 40 psa. 36. 7. 8 psa. 73. 20 gal. 4. 4 esa. 53 ro. 5 19 mat. 11. 13 luk. 22. 44 gal. 3. 10 mat. 27. 46 heb. 5. 7 rom. 6. 6 heb. 14. 15 heb. 9 ro. 6. 20 1. co. 15. 5 ro. 7. 24 ro. 6. 21 ro. 5. 14 2. cor. 5 col. 1. 20 1. ioh. 3. 1 ro. 5. 1 ro. 7. 17 psa. 16 1. cor. 13. 1. cor. 15 1. pet. 1. 4 2. tim. 4 18 notes for div a10824-e6530 psa. 95. 6 psa. 19. 12 psa. 38. 9 psa. 51. 5 psa. 73. 22 luk. 12. 47 psa 19. 13 neh. 9. 16 dan. 9. 8 9 esd. 9. 10 iob. 17 6 psa. 38. 4 rom. 12. 2 1. tim. 1. 5 phil. 3. 9 gal. 2. 19 iam. 1. 5. 6 heb. 3. 12 psa. 90. 9 ioh. 1. 9 iam. 4. 9. 10 iob 33. 26. leu. 26. 41 gen. 39. 9 psa. 51. 4 rom. 6. 6 ioh. 8. 34 2. pet. 2. 19 deut. 29 1. pet. 1. 8 1. ioh. 1. 7 eph. 5. 23 eph. 4. 8 1. ioh. 1. 8 eph. 4. 1 heb. 10. 29 eph. 4. 30 1. thes. 5 ro. 1. 4 lam. 3. 12 luk. 13. 23 1. pet. 4. 8 act. 2. 36 rom. 7. 15 heb 4. 13 psa. 32. 5 dan 9 7 ro. 7. 11 iam. 1. 14 pro. 1. 24 phil. 3. 20 col. 1. 11 heb. 12. 1 pro. 23. 26 esa. 29. 10 eph. 5. 14 ps. 119. 12 1. pet. 5. 4 2. pet. 3. 14 iob. 4 18 ioh. 2. 25 1. co. 4. 5 ier. 17 9 1. ioh. 3. 20 rom. 7 1. pet. 5. 8 psa. 33. 13 1. thes. 5 2. tim. 1. 6 2. co. 10. 5 1. tim. 5. 11 psa. 27. 1 psa. 17. 15 psa. 16 9 2. tim. 4 ro. 7. 18 ro. 7. 25 phil. 2. 13 ep. 2. 3 4. 5 eph. 4 13 eph. 3. 16 heb. 13. 18 eph. 4. 25 ro. 12. 13 deut. 27. col. 2. 6. 6 2. pet. 1. 5 6 7 11 14 psa. 95. 6 1. ioh. 3. 4 iam. 2. 12 iob. 14. 4 eph. 4. 29 pro. 2. 14 esa. 65. 2 esa. 64. 6 1. ioh. 3. 8 gal 4. 4. 5 ro. 5. 14 gal. 3. 10 1. co. 15 ro. 7. 24 mat. 5. 6 eph. 1. 2 psa. 37. 3. 9 pro. 14. 32 psa. 99. 4 phil. 1. 23 2. tim. 6. 7 psa. 23 ▪ 6 lam. 3. 33 ps. 139. 18 psa. 86. 11 gen. 17. 1 hab. 3 gen. 32. 10 hos. 13. 9 mich. 7. 18 psa. 52. zeph. 3. 17 1. cor. 10. ioh. 6 tit. 2. 13 eph. 4. 19 heb. 12. 29 rom. 2. 6 psa. 51. 10 ro. 5. 19 rom. 10. 4 heb. 4. 17 luk. 22 rom. 6. 6 heb. 9 ro. 4. 25 1. pet. 1. 18 iob. 25. 6 psal. 8. 4 1. cor. 11. 7 ro. 1● . 12 13. 14 ioh. 13. 1 psa. 19. 2 eph. 4. 3 2 co. 1. 22 eph. 1 13 2. cor. 3. 18 psa. 16 1. cor. 15 1. pet. 1. 4 heb. 12. 2 psa. 116 17 heb. 13. 18 1. co. 7. 21 2. pet. 1. 10 2. co. 1 10 psa. 4. 6 2 cor. 4 8 heb. 6. 9 iam. 1. 18 psa. 69. 13 psa. 4 8 psa. 67. 20 mat. 5. 16 1. cor. 14 1. ioh. 1. 6 2. pet. 3. 12 psa. 67. 6 ps. 62. 11 psa. 111. 9 psa. 145 9 psa. 143. 10 ps. 118. 27 psa. 112. 4 psa. 64. 10 luk. 17. 10 ps. 139. 17 psa. 138. 3 ps. 140. 6. 7 psa. 142. 5 psa. 143. 8 psa. 146. 5 psa. 145. 18 psa. 116. 12 phil. 4 ▪ 24 1. cor. 19 luk. 22. 25 ioh. 16. 14 ioh. 13 hos. 2 col. 2 ioh. 17 ▪ 17 eph. 3. 10 hos. 14. 4 cant. 3. 4 luk. 11. 22 mat. 26. 75 psa. 51. 9 eph ▪ 4 esa. 56. 2 mat. 13 14 esa. 56. 4 esa. 58. 13 esa. 66. 23 ier. 17. 21 heb 4 10 heb. 9. 14. heb. 4 12 psa. 141. 5 pro. 4. 18 phil. 5. 14 notes for div a10824-e9620 gen. 4. 13 ier. 17. 9 eph. 3. 8 mic. 7. 18 ps. 104. 9 psa. 103. 11 psa. 103. 7 psa. 31. 19 psa. 33. 5 psa. 34. 8 psa. 63. 3 1. co. 1. 3 2. sa. 12. 3 eph. 2. 4 iam. 2. 13 exo. 25. 17 ro. 10. 21 mat. 23. 37 exod. 20. psa. 69. 17 psa. 9. 10 eccl. 2. 18 can. 4. 9 can. 6. 4 2. mac. 7. 2 sa. 24. 8 iam. 1. 15 deu. 32. 29 eph. 4. 30 act. 13. 18 esa. 5. 4 lam. 3. 41 zach. 5. 7 2. pet. 3. 9 2. pet. 3. 4 psal. 73. 11 iob. 22. 13 psa. 10. 11 ier. 12. 27 es. 5. 18. 19 luk. 12. 45 tit. 2. 11 rom. 24. 5 2 pet. 3. 15 psa. 22. 14 eze. 13. 18 cant. 1. 16 2. cor. 4. 2 ier. 7. 4 gal. 6. 7 eph. 5. 6 eccl. 5. 4. 5 6 7 esa. 6 psa. 136 psa. 10 9 psa. 109. 1 ier. 6. 14 lam. 4. 3 psa. 10. 3 psa. 55. 21 2. tim. 4. 3 1. thes. 5. 3 1. co. r 14 esa. 28. 15 reu. 2. 10 reu 6. 16 esa. 65. 3 psa. 6. 9 ier. 10. 14 ezek. 1. 10 am. 5. 18 ren 22. 10 iudg. 16. 30 rom. 11 heb. 10. 35 1. pet. 1. 19 reu. 4. 10 esa. 44 , 20 reuel . 3 , 2 gen. 15. 16 psa. 103. 4 2. tim. 4. 8 1. pet. 5. 4 tit. 3. 5 rom. 11. 6 gal. 5. 16 gal. 6 , 8 eph. 4. 23 gal. 6. 14 gal. 2 , 20 phil. 3. 8 col. 3. 2. 3 of the mortification of sin in believers: the 1. necessity, 2. nature, and 3. means of it. with a resolution of sundry cases of conscience thereunto belonging. by john owen, d.d. a servant of jesus christ in the work of the gospel. owen, john, 1616-1683. 1668 approx. 279 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a53715 wing o787 estc r214591 99826708 99826708 31113 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. a53715) transcribed from: (early english books online ; image set 31113) images scanned from microfilm: (early english books, 1641-1700 ; 1768:15) of the mortification of sin in believers: the 1. necessity, 2. nature, and 3. means of it. with a resolution of sundry cases of conscience thereunto belonging. by john owen, d.d. a servant of jesus christ in the work of the gospel. owen, john, 1616-1683. the third edition. [6], 180, [4] p. printed for nathanael ponder, at the peacock in the poultrey near cornhill, and in chancery-lane near fleet-street, london : 1668. an edition of: of the mortification of sinne in believers. running title reads: the mortification of sin in believers. with two final advertisement leaves. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. christian life -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-08 spi global keyed and coded from proquest page images 2005-10 elspeth healey sampled and proofread 2005-10 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion of the mortification of sin in believers : the 1. necessity , 2. nature , and 3. means of it . with a resolution of sundry cases of conscience thereunto belonging . by john owen , d. d. a servant of jesus christ in the work of the gospel . the third edition . london , printed for nathanael ponder , at the peacock in the poultrey near cornhill , and in chancery-lane near fleet-street , 1668. christian reader , i shall in a few words acquaint thee with the reasons that obtained my consent to the publishing of the ensuing discourse . the consideration of the present state and condition of the generality of professors , the visible evidences of the frame of their hearts and spirits , manifesting a great disability of dealing with the temptations , wherewith from the peace they have in the world , and the divisions that they have among themselves , they are encompassed , holds the chief place amongst them . this i am assured is of so great importance , that if hereby i only occasion others to press more effectually on the consciences of men , the work of considering their wayes , and to give more clear direction for the compassing of the end proposed , i shall well esteem of my lot in this undertaking . this was seconded by an observation of some mens dangerous mistakes , who of late dayes have taken upon them to give directions for the mortification of sin , who being unacquainted with the mystery of the gospel , and the efficacy of the death of christ , have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples , which neither they nor their forefathers were ever able to bear . a mortification they cry up and press , suitable to that of the gospel neither in respect of nature , subject , causes , means , nor effects ; which constantly produces the deplorable issues of superstition , self-righteousness and anxiety of conscience , in them who take up the burthen which is so bound for them . what is here proposed in weakness , i humbly hope will answer the spirit and letter of the gospel , with the experiences of them who know what it is to walk with god according to the tenour of the covenant of grace . so that if not this , yet certainly something of this kind , is very necessary at this season , for the pro●●●●on and furtherance of this work 〈…〉 mortification in the hearts of believers , and their direction in paths safe , and wherein they may find rest to their souls . something i have to adde , as to what in particular relates unto my self . having preached on this subject , unto some comfortable success , through the grace of him that administred seed to the sower , i was pressed by sundry persons , in whose hearts are the wayes of god , thus to publish what i had delivered , with such additions and alterations as i should judge necessary . vnder the inducement of their desires , i called to remembrance the debt wherein i have now for some years stood engaged unto sundry n●ble and worthy christian friends , as to a treatise of communion with god , some while since promised to them ; and thereon apprehended , that if i could not hereby compound for the greater debt , yet i might possibly tender them this discourse of variance with themselves , as interest for their forbearance of that of peace and communion with god. besides , i considered that i had been providentially engaged in the publick debate of sundry controversies in religion , which might seem to claim something in another kind of more general vse , as a fruit of choice , not necessity : on these and the like accounts , is this short discourse brought forth to publick view , and now presented unto thee . i hope i may own in sincerity , that my hearts desire unto god , and the chief design of my life in the station wherein the good providence of god hath placed me , are , that mortification and universal holiness may be promoted in my own and in the hearts and wayes of others , to the glory of god , that so the gospel of our lord and saviour jesus christ may be adorned in all things ; for the compassing of which end , if this little discourse ( of the publishing whereof this is the summe of the account i shall give ) may in any thing be usefull to the least of the saints , it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author , j. owen . chap. i. the foundation of the whole ensuing discourse laid in rom. 8.13 . the words of the apostle opened . the certain connexion between true mortification and salvation . mortification the work of believers . the spirit the principal efficient cause of it . what meant by the [ body ] in the words of the apostle . what by the [ deeds of the body . ] life in what sence promised to this duty . that what i have of direction to contribute to the carrying on of the work of mortification in believers , may receive order and perspicuity , i shall lay the foundation of it in those words of the apostle , rom. 8.13 . if ye by the spirit do mortifie the deeds of the flesh , ye shall live ; and reduce the whole to an improvement of the great evangelical truth and mystery contained in them . the apostle having made a recapitulation of his doctrine of justification by faith , and the blessed estate and condition of them who are made by grace partakers thereof , vers . 1 , 2 , 3. of this chapter , proceeds to improve it , to the holiness and consolation of believers . among his arguments and motives unto holiness , the verse mentioned containeth one , from the contrary events and effects of holiness and sin. if ye live after the flesh , ye shall dye . what it is to live after the flesh , and what it is to dye , that being not my present aym and business , i shall no otherwise explain , than as they will fall in with the sence of the latter words of the verse , as before proposed . in the words peculiarly designed for the foundation of the ensuing discourse , there is 1. a duty prescribed ; mortifie the deeds of the body . 2. the persons are denoted to whom it is prescribed ; ye ; if ye mortifie . 3. there is in them a promise annexed to that duty , ye shall live. 4. the cause or means of the performance of this duty , the spirit ; if ye through the spirit . 5. the conditionality of the whole proposition , wherein duty , means , and promise , are contained , if ye , &c. the first thing occurring in the words , as they lye in the entire proposition , is the conditional note ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if . conditionals in such propositions may denote two things . 1. the uncertainty of the event , or thing promised in respect of them to whom the duty is prescribed . and this takes place where the condition is absolutely necessary unto the issue , and depends not its self on any determinate cause , known to him to whom 't is prescribed . so we say , if we live we will do such a thing . this cannot be the intendment of the conditional expression in this place . of the persons to whom these words are spoken , it is said vers . 1. of the same chapter , there is no condemnation to them . 2. the certainty of the coherence and connexion that is between the things spoken of . as we say to a sick man , if you will take such a potion , or use such a remedy , you will be well . the thing we solely intend to express , is the certainty of the connexion that is between the potion or remedy , and health . and this is the use of it here . the certain connexion that is between the mortifying of the deeds of the body , and living , is intimated in this conditional particle . now the connexion and coherence of things being manifold , as of cause and effect , of way and means , and the end ; this between mortification and life , is not of cause and effect properly and strictly , for eternal life is the gift of god through jesus christ , rom. 6.23 . but of means and end : god hath appointed this means , for the attaining that end , which he hath freely promised . means though necessary have a fair subordination to an end of free promise . a gift , and a procuring cause in him to whom it is given , are inconsistent . the intendment then of this proposition as conditional , is , that there is a certain infallible connexion and coherence between true mortification and eternal life : if you use this means , you shall obtain that end : if you do mortifie , you shall live . and herein lyes the main motive unto , and enforcement of the duty prescribed . 2. the next thing we meet withall in the words , is the persons to whom this duty is prescribed ; and that is expressed in the word ye , in the original included in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye mortifie : that is , ye believers ; ye to whom there is no condemnation , vers . 1. ye that are not in the flesh , but in the spirit ; vers . 5. who are quickened by the spirit of christ , vers . 10.11 . to you is this duty prescribed . the pressing of this duty immediately on any other , is a notable fruit of that superstition and self-righteousness that the world is full of ▪ the great work and design of devout men , ignorant of the gospel , rom. 10.3 , 4. joh. 15.5 . now this description of the persons , in conjunction with the prescription of the duty , is the main foundation of the ensuing discourse , as it lyes in this thesis or proposition . the choisest believers , who are assuredly freed from the condemning power of sin , ought yet to make it their business all their dayes , to mortifie the indwelling power of sin . 3. the principal efficient cause of the performance of this duty , is the spirit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if by the spirit . the spirit here , is the spirit mentioned vers . 11. the spirit of christ , the spirit of god , that dwells in us , vers . 9. that quickens us , vers . 11. the holy ghost , vers . 14. the spirit of adoption , vers . 15. the spirit that maketh intercession for us , vers . 26. all other wayes of mortification are vain , all helps leave us helpless , it must be done by the spirit . men , as the apostle intimates , rom. 9.30 , 31 , 32. may attempt this work on other principles , by means and advantages administred on other accounts , as they always have done , and do ; but ( saith he ) this is the work of the spirit , by him alone is it to be wrought , and by no other power is it to be brought about . mortification from a self-strength , carried on by way●s of self-inven●●on , unto the end of a self-righteousness , is the soul and substance of all ●alse religion in the world : and this is a second principle of my ensuing discourse . 4. the duty it self , mortifie the deeds of the body ; is nextly to be remarked . three things are here to be enquired into , 1. what is meant by the body . 2. what by the deeds of the body . 3. what by mortifying of them . 1. the body in the close of the verse , is the same with the flesh in the beginning . if ye live after the flesh , ye shall dye , but if ye mortifie the deeds of the body ; that is , of the flesh . it is that which the apostle hath all along discoursed of , under the name of the flesh , which is evident from the prosecution of the antithesis between the spirit and the flesh , before and after . the body then here is taken for that corruption and pravity of our natures , whereof the body in a great part is the seat and instrument : the very members of the body , being made servants unto unrighteousness thereby , rom. 6.19 . it is indwelling sin , the corrupted flesh , or lust that is intended . many reasons might be given of this metonymical expression , that i shall not now insist on . the body here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the old man , and the body of sin , rom. 6.6 . or it may synechdochically express the whole person considered as corrupted , and the seat of lusts , and distempered affections . 2. the deeds of the body , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which indeed denoteth the outward actions chiefly . the works of the flesh , as they are called ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. 5.19 . which are there said to be manifest : and are enumerated . now though the outward deeds are here onely expressed , yet the inward and next causes are chiefly intended , the axe is to be laid to the root of the tree : the deeds of the flesh are to be mortified in their causes , from whence they spring : the apostle calls them deeds , as that which every lust tends unto : though it do but conceive , and prove abortive , it ayms to bring forth a perfect sin. having both in the seventh and the beginning of this chapter treated of indwelling lust and sin , as the fountain and principle of all sinfull actions , he here mentions its destruction under the name of the effects which it doth produce . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 8.6 . the wisdom of the flesh , by a metonymie of the same nature with the former ; or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the passions and lusts of the flesh , gal. 5.24 . whence the deeds and fruits of it do arise : and in this sence is the body used vers . 10. the body is dead because of sin . 3. to mortifie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye put to death : a metaphorical expression , taken from the putting of any living thing to death . to kill a man or any other living thing , is to take away the principle of all his strength , vigour and power , so that he cannot act , or exert , or put forth any proper actings of his own ; so it is in this case . indwelling sin is compared to a person , a living person , called the old man , with his faculties , and properties , his wisdom , craft , subtilty , strength ; this ( sayes the apostle ) must be killed , put to death , mortified : that is , have its power , life , vigour and strength to produce its effects taken away by the spirit . it is indeed meritoriously and by way of example utterly mortified and slain by the cross of christ : and the old man is thence said to be crucified with christ , rom. 6.6 . and our selves to be dead with him , vers . 8. and really , initiàlly in regeneration , rom. 6.3 , 4 , 5. when a principle contrary to it , and destructive of it , gal. 5.17 . is planted in our hearts : but the whole work is by degrees to be carr●●d on towards perfection all our dayes . of this more in the process of our discourse . the intendment of the apostle in this prescription of the d●ty mentioned , is , that the mortification of indwelling sin , remaining in our mortal bodies , that it may not have life and power to bring forth the works or deeds of the flesh , is the constant duty of believers . 5. the promise unto this duty is life : ye shall live . the life promised , is opposed to the death threatned in the clause foregoing : if ye live after the fl●sh , ye shall die ; which the same apostle elsewhere expresseth ; ye shall of the flesh reap corruption : gal. 6.8 . or destruction from god. now perhaps the word may not only intend eternal life , but also the spiritual life in christ which here we have ; not as to the essence and being of it , which is already enjoyed by believers , but as to the joy , comfort , and vigour of it : as the apostle sayes in another case , now i live if ye stand fast , 1 thess. 3.8 . now my life will do me good ; i shall have joy and co●fort with my life : ye shall live , lead a good , vigorous , comfortable , spiritual life whilest you are here , and obtain eternal life hereafter . supposing what was said before of the connexion between mortification and eternal life , as of me●ns and end , i shall adde onely as a second motive to the duty prescribed , that the vigour and power and comfort of our spiritual life , depends on the mortification of the deeds of the flesh . chap. ii. the principal assertion concerning the necessity of mortification proposed to confirmation . mortification the duty of the best ●elievers , col. 3.5 . 1 cor. 9.27 . indwelling sin alwayes abides : no perfection in this life . phil. 3.12 . 1 cor. 13.12 . 2 pet. 3.18 . gal. 5.17 . &c. the activity of abiding sin in believers : rom. 7.23 . jam. 4.5 . heb. 12.1 . it s fruitfulness and tendency . every lust aims at the height in its kind . the spirit and new nature given to contend against indwelling sin. gal. 5.17 . 2 pet. 1.4 , 5. rom. 7.23 . the fearfull issue of the neglect of mortification . rev. 3.2 . heb. 3.13 . the first general principle of the whole discourse hence confirmed . want of this duty lamented . having laid this foundation , a brief confirmation of the forementioned principal deductions will lead me to what i chiefly intend . the first is , that the choicest believers , who are assuredly freed from the condemning power of sin , ought yet to make it their business all their dayes to mortifie the indwelling power of sin. so the apostle , col. 3.5 . mortifie therefore your members , which are upon the earth . whom speaks he to ? such as were risen with christ , vers . 1. such as were dead with him , vers . 3. such as whose life christ was , and who should appear with him in glory , vers . 4. do you mortifie ; do you make it your daily work , be alwayes at it whilest you live , cease not a day from this work ; be killing sin , or it will be killing you ; your being dead with christ virtually , your being quickened with him , will not excuse you from this work . and our saviour tells us , how his father deals with every branch in him that beareth fruit , every true and living branch ; he purgeth it , that it may bring forth more fruit , joh. 15.2 . he prunes it , and that not for a day or two , but whilest it is a branch in this world . and the apostle tells you what was his practice , 1 cor. 9.27 . i keep under my body , and bring it into subjection . i do it ( saith he ) daily , it is the work of my life , i omit it not ; this is my business . and if this were the work and business of paul , who was so incomparably exalted in grace , light , revelations , enjoyments , priviledges , consolations , above the ordinary measure of believers ; where may we possibly bottom an exemption from this work and duty whilest we are in this world . some brief account of the reasons hereof may be given . 1. indwelling sin alwayes abides , whilest we are in this world , therefore it is alwayes to be mortified . the vain , foolish , and ignorant disputes of men , about perfect keeping of the commands of god , of perfection in this life , of being wholly and perfect●y dead to sin , i meddle not now with . it is more than probable , that the men of those abominations , never knew what belonged to the keeping of any one of gods commands ; and are so much below perfection of degrees , that they never attained to a perfection of parts in obedience , or universal obedience in sincerity . and therefore many in our dayes who have talked of perfection , have been wiser , and have affirmed it to consi●t in knowing no difference between good and evil . not that they are perfect in the things we call good , but that all is alike to them ; and the height of wickedness is their perfection . others who have found out a new way to it , by denying original indwelling sin , and a tempering the spirituality of the law of god , unto mens carnal hearts ; as they have sufficiently discovered themselves to be ignorant of the life of christ , and the power of it in believers , so they have invented a new righteousness , that the gospel knows not of , being vainly puffed up by their fleshly minds . for us , who dare not be wise above what is written , nor boast by other mens lives of what god hath not done for us , we say , that indwelling sin lives in us in some measure and degree whilest we are in this world . we dare not speak as though we had already attained , or were already perfect , phil. 3.12 . our inward man is to be renewed day by day , whilest here we live , 2 cor. 4.16 . and according to the renovations of the new , are the breaches and decayes of the old . whilest we are here , we know but in part , 1 cor. 13.12 . having a remaining darkness to be gradually removed , by our growth in the knowledge of our lord jesus christ. 2 pet. 3.18 . and the flesh lusteth against the spirit , so that we cannot do the things that we would , gal. 5.17 . and are therefore defective in our obedience as well as in our light , 1 joh. 1.8 . we have a body of death , rom. 7.24 . from whence we are not delivered , but by the death of our bodies , phil. 3.21 . now it being our duty to mortifie , to be killing of sin ; whilest it is in us , we must be at work . he that is appointed to kill an enemy , if he leave striking , before the other ceases living , doth but half his work . gal. 6.9 . heb. 12.1 . 2 cor. 7.1 . 2. sin doth not onely still abide in us , but is still acting , still labouring to bring forth the deeds of the flesh ; when sin lets us alone , we may let sin alone : but as sin is never less quiet , than when it seems to be most quiet ; and its waters are for the most part deep , when they are still ; so ought our contrivances against it to be ; vigorous at all times , in all conditions , even where there is least suspition . sin doth not only abide in us , but the law of the members is still rebelling against the law of the mind , rom. 7.23 . and the spirit that dwells in us lusteth to envy , jam. 4.5 . it is alwayes in continual work , the flesh lusteth against the spirit , gal. 5.17 . lust is still tempting and conceiving sin , jam. 1.14 . in every moral action , it is alwayes either inclining to evil , or hindring from that which is good , or disframing the spirit from communion with god. it inclines to evil ; the evil that i would not , that i do , saith the apostle , rom. 7.19 . whence is that ? why because in me , thing● and it hinders from good ; the good that i would do , that i do not , vers . 19. upon the same account , either i do it not ; or not as i should ; all my holy things being defiled by this sin . the flesh lusteth against the spirit , that ye cannot do the things that ye would , gal. 5.17 . and it un●rames our spirit ; and thence is called the sin that so easily besets us , heb. 12.1 . on which accoun● are those grievous complaints that the apostle makes of it rom. 7. so that sin is al●●yes acting , alwayes conceiving , alwayes seducing and tempting . who can say that he had ever any thing to do with god , or for god , that indwelling sin had not an hand in the corrupting of what he did . and this trade will it drive more or less all our dayes ; if then sin will alwayes acting , if we be not alwayes mortifying , we are lost creatures . he that stands still , and suffers his enemies to double blowes upon him without resistance , will undoubtedly be conquered in the issue : if sin be subtil , watchfull , strong , and alwayes at work in the business of killing our s●uls , and we be slothfull , negligent , foolish , in proceeding to the ruine thereof , can we expect a comfortable event ? there is not a day but sin soils , or is soiled ; prevails , or is prevailed on ; and it will be so whilest we live in this world . i shall discharge him from this duty , who can bring sin to a composition , to a cessation of arms in this warfare ; if it will spare him any one day , in any one duty , ( provided he be a person that is acquainted with the spirituality of obedience , and the subtilty of sin ) let him say to his soul , as to this duty , soul take thy rest . the saints whose souls breath after deliverance from its perplexing rebellion , know there is no safety against it , but in a constant warfare . 3. sin will not only be striving , acting , rebelling , troubling , disquieting , but it let alone , if not continually mortified , it will bring forth great , cursed , scandalous , soul-destroying sins . the apostle tells us what the works and fruits of it are , gal. 5 19 , 20 , 21. the works of the flesh are manifest ; which are , adultery , fornication , uncleanness , l●sciviousness , idolatry , witchcraft , hatred , variance , ●mulations , wrath , strife , seditions , heresies , envyings , murthers , drunkenness , revellings , and such like . you know what it did in david , and sundry others . sin aim● alwayes at the utmost : every time it rises up to tempt or entice , might it have its own course , it would go out to the utmost sin in that kind . every unclean thought or glance would be adultery , if it could ; every covetous desire would be oppression ; every thought of unbelief would be atheism , might it grow to its head . m●n may come to that , that sin may not be heard speaking a scandalous word in their hearts ; that is , provoking to any great sin with scandal in its mouth ; but every rise of lust , might it have its course , would come to the height of v●ll●ny . it is like the grave , that is never satisfied . and herein lies no small share of the deceitfulness of sin , by which it prevails to the hardening of men , and so to the●r ruine : h●b . 3.13 . it is mo●e●t as it were in its fir●t motions and proposals ; but having o●ce got sooting in the heart by them , it constantly makes good its ground , and presseth on to some farther degrees in the same kind ; this new acting and pressing forward , makes the soul take little notice of what an entrance to a falling off from god is already made ; it thinks all is indifferent well , if there be no farther progress ; and so far as the soul is made insensible of any sin , that is , as to such a sense as the gospel requireth , so far it is hardned : but sin is still pressing forward ; and that because it hath no bounds but utter relinquishment of god , and opposition to him ; that it proceeds towards its height by degrees , making good the ground it hath got by hardness , is not from its nature , but its deceitfulness . now nothing can prevent this , but mortification . that withers the root and strikes at the head of sin every hour , that whatever it ayms at , it is crossed in . there is not the best saint in the world , but if he should give over this duty would fall into as many cursed sins as ever any did of his kind . 4. this is one main reason why the spirit and the new nature is given unto us , that we may have a principle within , whereby to oppose sin and lust : the flesh lusteth against the spirit : well , and what then ? why the spirit a●so lusteth against the flesh , gal. 5.17 . there is a propensity in the spirit , or spiritual new nature , to be acting against the flesh , as well as in the flesh to be acting against the spirit : so 2 pet. 1.4 , 5. it is our participation of the divine nature , that gives us an escape from the pollutions that are in the world through lust : and rom. 7.23 . there is a law of the mind , as well as a law of the members . now this is , ( 1 ) the most unjust and unreasonable thing in the world ; when two combatants are engaged , to bind one , and to keep him up from doing his utmost , and to leave the other at liberty to wound him at his pleasure . and , ( 2 ) the foolishest thing in the world , to bind him who fights for our eternal condition , and to let him alone who seeks and violently attempts our everlasting ruine . the contest is for our lives and souls . not to be daily employing the spirit and new nature , for the mortifying of sin , is to neglect that excellent succour , which god hath given us against our greatest enemy . if we neglect to make use of what we have received , god may justly hold his hand from giving us more . his graces as well as his gifts are bestowed on us to use , exercise , and trade with . not to be daily mortifying sin , is to sin against the goodness , kindness , wisdom , grace , and love of god , who hath furnished us with a principle of doing it . 5. negligence in this duty cast the soul into a perfect contrary condition to that , which the apostle affirms was his , 2 cor. 4.16 though our outward man perish , our inward man is renewed day by day . in these the inward man perisheth , and the outward man is renewed day by day . sin is as the house of david , and grace as the house of saul . exercise and success are the two main cherishers of grace in the heart ; when it is suffered to lye still , it withers and decayes ; the things of it are ready to dye , rev. 3.2 . and sin gets ground towards the hardening of the heart ; heb. 3.13 . this is that which i intend ; by the omission of this duty , grace withers , lust flourisheth , and the frame of the heart growes worse and worse : and the lord knows what desperate and fearful issues it hath had with many . where sin through the neglect of mortification gets a considerable victory , it breaks the bones of the soul , psal. 31.10 . psal. 51.8 . and makes a man weak , sick , and ready to dye , psal. 38.3 , 4 , 5. that he cannot look up , psal. 40.12 . isa. 33.24 . and when poor creatures will take blow after blow , wound after wound , foil after foil , and never rouse up themselves to a vigorous opposition , can they expect any thing but to be hardened through the deceitfulness of sin ; and that their souls should bleed to death , 2 joh. 8 ? indeed it is a sad thing to consider the fearfull issues of this neglect , which lye under our eyes every day . see we not those whom we knew humble , melting , broken-hearted christians , tender and fearfull to offend , zealous for god , and all his wayes , his sabbaths , and ordinances , grown , through a neglect of watching unto this duty , earthly , carnal , cold , wrathfull , complying with the men of the world , and things of the world , to the scandal of religion , and the fearfull temptation of them that know them ? the truth is , what between placing mortification in a rigid stubborn frame of spirit , which is for the most part earthly , legal , censorious , partial , consistent with wrath , envy , malice , pride , on the one hand , and pretences of liberty , grace , and i know not what on the other , true evangelical mortification is almost lost amongst us , of which afterwards . 6. it is our duty to be perfecting holiness in the fear of the lord , 2 cor. 7.1 . to be growing in grace every day , 1 pet. 2.2 . 2 pet. 3.18 . to be renewing our inward man day by day , 2 cor. 4.16 . now this cannot be done without the daily mortifying of sin : sin sets its strength against every act of holiness , and against every degree we grow to . let not that man think he makes any progress in holiness , who walks not over the bellies of his lusts ; he , who doth not kill sin in his way , takes no steps towards his journeyes end. he who finds not opposition from it , and who sets not himself in every particular to its mortification , is at peace with it , not dying to it . this then is the first general principle of our ensuing discourse : notwith●tanding the meritorious mortification ( if i may so speak ) of all and every sin in the cross of christ ; notwithstanding the real foundation of universal mortification laid in our first conversion , by conviction of sin , humiliation for sin , and the implantation of a new principle , opposite to it , and destructive of it ; yet sin doth so remain , so act , and work , in the best of believers , whilest they live in this world , that the constant daily mortification of it is all their dayes incumbent on them . before i proceed to the consideration of the next principle , i cannot but by the way complain of many professors of these days ; who instead of bringing forth such great and evident fruits of mortification , as are expected , scarce bear any leaves of it . there is indeed a broad light fallen upon the men of this generation ; and together therewith many spiritual gifts communicated ; which with some other considerations have wonderfully enlarged the bounds of professors and profession ; both they and it are exceedingly multiplyed and increased . hence there is a noise of religion and religious duties in every corner ; preaching in abundance ; and that not in an empty , light , trivial and vain manner , as formerly , but to a good proportion of a spiritual gift ; so that if you will measure the number of believers by light , g●fts and profession , the church may have cause to say , who hath born me all these ? but now if you will take the measure of them by this great discriminating grace of christians , perhaps you will find their number not so multiplyed . where almost is that professor , who owes his conversion to these dayes of light , and so talks and professes at such a rate of spirituality , as few in former dayes were in any measure acquainted with , ( i will not judge them , but perhaps boasting what the lord hath done in them ) that doth not give evidence of a miserably unmortified heart ? if vain spending of time , idleness , unprofitableness in mens places , envy , strife , variance , emulations , wrath , pride , worldliness , selfishness , ( 1 cor. 1. ) be badges of christians , we have them on us and amongst us in abundance . and if it be so with them who have much light , and which we hope is saving ; what shall we say of some who would be accounted religious , and yet despise gospel light , and for the duty we have in hand , know no more of it , but what consists in mens denying themselves sometimes times in outward enjoyments , which is one of the outmost branches of it , which yet they will seldom practise ! the good lord send out a spirit of mortification to cure our distempers , or we are in a sad condition . there are two evils which certainly attend every unmortified professor . the first in himself , the other in respect of others . 1. in himself , let him pretend what he will , he hath slight thoughts of sin ; at least of sins of daily infirmity . the root of an unmortified course , is the digestion of sin , without bitterness in the heart ; when a man hath confirmed his imagination to such an apprehension of grace and mercy , as to be able without bitterness to swallow and digest daily sins , that man is at the very brink of turning the grace of god into lasciviousness , and being hardened by the deceitfulness of sin. neither is there a greater evidence of a false and rotten heart in the world , than to drive such a trade . to use the blood of christ , which is given to cleanse us , 1 joh. 1.7 . tit. 2.14 . the exaltation of christ , which is to give us repentance , act. 5.31 . the doctrine of grace , which teaches us to deny all ungodliness , tit. 2.11 , 12. to countenance sin , is a rebellion , that in the issue will break the bones . at this door have gone out from us , most of the professors that have apostatized in the dayes wherein we live , for a while they were most of them under convictions ; these kept them unto duties , and brought them to profession . so they escaped the pollutions that are in the world , through the knowledge of our lord jesus christ , 2 pet. 2.20 . but having got an acquaintance with the doctrine of the gospel , and being weary of duty , for which they had no principle , they began to countenance themselves in manifold neglects , from the doctrine of grace . now when once this evil had laid hold of them , they speedily tumbled into perdition . 2. to others , it hath an evil influence on them , on a twofold account . 1. it hardens them , by begetting in them a perswasion that they are in as good condition as the best professors . whatever they see in them , is so stained for want of this mortification , that it is of no value with them : they have zeal for religion , but it is accompanyed with want of forbearance , and universal righteousness . they deny prodigality , but with worldliness : they separate from the world , but live wholly to themselves , taking no care to exercise loving kindness in the earth : or they talk spiritually , and live vainly : mention communion with god , and are every way conformed to the world ; ●●a●ting of forgiveness of sin , and never forgiving others : and with such considerations do poor creatures harden their hearts in their vnregeneracy . 2. they deceive them in making them believe , that if they can come up to their condition , it shall be well with them ; and so it growes an easie thing , to have the great temptation of repute in religion to wrestle withall : when they may go far beyond them , as to what appears in them , and yet come short of eternal life ; but of these things , and all the evils of unmortified walking , afterwards . chap. iii. the second general principle of the means of mortification proposed to confirmation . the spirit the onely author of this work . vanity of popish mortification discovered . many means of it used by them not appointed of god. those appointed by him abused . the mistakes of others in this business . the spirit is promised believers for this work . ezek. 11.19 . chap. 36.26 . all that we receive from christ is by the spirit . how the spirit mortifies sin , gal. 5.19 , 20 , 21 , 22 , 23. the several wayes of his operations to this end proposed . how his work , and our duty . the next principle relates to the great sovereign cause of the mortification treated of , which , in the words layd for the foundation of this discourse , is said to be the spirit , that is , the holy ghost , as was evinced . he only is sufficient for this work . all wayes and means without him are as a thing of nought ; and he is the great efficient of it , he works in us , as he pleases . 1. in vain do men seek other remedies , they shall not be healed by them . what several wayes have been prescribed for this , to have sin mortified , is known . the greatest part of popish religion , of that which looks most like religion in their profession , consists in mistaken wayes and means of mortification . this is the pretence of their rough garments , whereby they deceive . their vows , orders , fastings , penances , are all built on this ground , they are all for the mortifying of sin. their preachings , sermons , and books of devotion , they look all this way . hence those who interpret the locusts that came out of the bottomless pit , rev. 9.2 . to be the friers of the romish church , who are said to torment men , so that they should seek death and not find it , vers . 6. think , that they did it by their stinging sermons , whereby they convinced them of sin , but being not able to discover the remedy for the healing and mortifying of it , they kept them in perpetual anguish and terrour , and such trouble in their consciences , that they desired to dye . this i say is the substance and glory of their religion : but what with their labouring to mortifie dead creatures , ignorant of the nature and end of the work , what with the poyson they mixt with it , in their perswasion of its merit , yea supererogation , ( as they style their unnecessary merit , with a proud barbarous title ) their glory is their shame ; but of them and their mortification , more afterwards : chap. 8. that the wayes and means to be used for the mortification of sin , invented by them , are still insisted on and prescribed for the same end by some , who should have more light and knowledge of the gospel , is known . such directions to this purpose have of late been given by some , and are greedily catch'd at by others professing themselves protestants , as might have become popish devotionists three or four hundred years ago . such outside endeavours , such bodily exercises , such self-performances , such meerly legal duties , without the least mention of christ , or his spirit , are varnished over with swelling words of vanity , for the onely means and expedients for the mortification of sin , as discover a deep rooted unacquaintedness with the power of god , and mystery of the gospel . the consideration hereof , was one motive to the publishing of this plain discourse . now the reasons why the papists can never with all their endeavours truely mortifie any one sin , amongst others , are , 1. because many of the wayes and means they use and insist upon for this end , were never appointed of god for that purpose . now there is nothing in religion that hath any efficacy for compassing an end , but it hath it from gods appointment of it to that purpose . such as these are , their rough garments , their vows , penances , disciplines , their course of monastical life , and the like , concerning all which god will say , who hath required these things at your hands ? and in vain do you worship me , teaching for doctrines the traditions of men . of the same nature are sundry self-vexations , insisted on by others . 2. because those things that are appointed of god as means , are not used by them in their due place and order : such as are praying , fasting , watching , meditation , and the like ; these have their use in the business in hand . but whereas they are all to be looked on as streams , they look on them as the fountain . whereas they effect and accomplish the end as means onely subordinate to the spirit and faith , they look on them to do it by virtue of the work wrought . if they fast so much , and pray so much , and keep their hours and times , the work is done : as the apostle sayes of some in another case , they are alwayes learning , never coming to the knowledge of the truth ; so they are alwayes mortifying , but never come to any sound mortification . in a a word , they have sundry means to mortifie the natural man , as to the natural life here we lead , none to mortifie lust or corruption . this is the general mistake of men ignorant of the gospel , about this thing ; and it lyes at the bottom of very much of that superstition and will-worship that hath been brought into the world ; what horrible self-macerations were practised by some of the ancient authors of monastical devotion ? what violence did they offer to nature ? what extremity of sufferings did they put themselves upon ? search their wayes and principles to the bottom , and you will find , that it had no other root but this mistake , namely , that attempting rigid mortification , they fell upon the natural man , instead of the corrupt old man ; upon the body wherein we live , instead of the body of death . neither will the natural popery that is in others doe it . men are gall'd with the guilt of a sin , that hath prevailed over them : they instantly promise to themselves and god , that they will do so no more ; they watch over themselves , and pray , for a season , untill this heat waxes cold , and the sense of sin is worn off , and so mortification goes also , and sin returns to its former dominion : duties are excellent food for an healthy soul ; they are no physick for a sick soul. he that turns his meat into his medicine , must expect no great operation . spiritually sick men cannot sweat out their distemper with working . but this is the way of men that deceive their own souls ; as we shall see afterwards . that none of these wayes are sufficient , is evident from the nature of the work it self that is to be done ; it is a work that requires so many concurrent actings in it , as no self endeavour can reach unto ; and is of that kind , that an almighty energy is necessary for its accomplishment , as shall be afterwards manifested . it is then the work of the spirit . for , 1. he is promised of god to be given unto us , to do this work ; the taking away of the stony heart , that is , the stubborn , proud , rebellious , unbelieving heart , is in general the work of mortification that we treat of . now this is still promised to be done by the spirit : ezek. 11.19 . chap. 36.26 . i will give my spirit , and take away the stony heart : and by the spirit of god is this work wrought , when all means fail . isa. 57.17 , 18. 2. we have all our mortification from the gift of christ , and all the gifts of christ are communicated to us , and given us by the spirit of christ. without christ we can do nothing , joh. 15.5 . all communications of supplyes and relief in the beginnings , increasings , actings of any grace whatever from him , are by the spirit , by whom he alone works in and upon believers . from him we have our mortification : he is exalted and made a prince and a saviour , to give repentance unto us : act. 5.31 . and of our repentance our mortification is no small portion . how doth he doe it ? having received the promise of the holy ghost , he sends him abroad for that end : act. 2.33 . you know the manifold promises he made of sending the spirit , as tertullian speaks , vicariam navare operam , to do the works that he had to accomplish in us . the resolution of one or two questions will now lead me nearer to what i principally intend . the first is , q. how doth the spirit mortifie sin ? i answer , in general three wayes . a. 1. by causing our hearts to abound in grace , and the fruits that are contrary to the flesh , and the fruits thereof , and principles of them . so the apostle opposes the fruits of the flesh , and of the spirit : the fruits of the flesh ( says he ) are so and so , gal. 5.19 , 20. but sayes he , the fruits of the spirit are quite contrary , quite of another sort , v. 22 , 23. yea , but what if these are in us , and do abound , may not the other abound also ? no , sayes he , v. 24. they that are christ's have crucified the flesh , with the affections and lusts : but how ? why , v. 25. by living in the spirit , and walking after the spirit : that is , by the abounding of these graces of the spirit in us , and walking according to them . for , saith the apostle , these are contrary one to another , v. 17. so that they cannot both be in the same subject , in any intense or high degree . this renewing of us by the holy ghost , as it is called , tit. 3.5 . is one great way of mortification : he causes us to grow , thrive , flourish , and abound in those graces which are contrary , opposite , and destructive to all the fruits of the flesh , and to the quiet , or thriving of indwelling sin it self . 2. by a real , physical efficiency on the root and habit of sin , for the weakning , destroying and taking it away . hence he is called a spirit of judgement and burning , isa. 4.4 . really consuming and destroying our lusts. he takes away the stony heart by an almighty efficiency ; for as he begins the work as to its kind , so he carries it on as to its degrees . he is the fire which burns up the very root of lust. 3. he brings the cross of christ into the heart of a sinner by faith , and gives us communion with christ in his death , and fellowship in his sufferings ; of the manner whereof more afterwards . q. if this be the work of the spirit alone , how is it , that we are exhorted to it ? seeing the spirit of god only can doe it , let the work be left wholly to him . a. 1. it is no otherwise the work of the spirit , but as all graces and good works which are in us , are his : he works in us to will and to doe of his own good pleasure , phil. 2.13 . he works all our works in us , isa. 26.12 . the work of faith with power ; 2 thess. 1.11 . col. 2.12 . he causes us to pray , and is a spirit of supplication , rom. 8.26 . zach. 12.10 . and yet we are exh●rted , and are to be exhorted to all these . 2. he doth not so work our mortification in us , as not to keep it still an act of our obedience . the holy ghost works in us , and upon us , as we are fit to be wrought in , and upon , that is , so as to preserve our own liberty , and free obedience . he works upon our vnderstandings , wills , consciences , and affections , agreeably to their own natures ; he works in us , and with us , not against us , or without us ; so that his assistance is an encouragement , as to the facilitating of the work , and no occasion of neglect as to the work it self . and indeed i might here bewail the endless foolish labour of poor souls , who being convinced of sin , and not able to stand against the power of their convictions , do set themselves by innumerab●● perplexing wayes and duties to keep down sin , but being strangers to the spirit of god , all in vain . they combat without victory , have war without peace , and are in slavery all their dayes . they spend their strength for that which is not bread , and their labour for that which prositeth not . this is the saddest warfare that any poor creature can be engaged in ; a soul under the power of conviction from the law , is pressed to fight against sin , but hath no strength for the combat . they cannot but fight , and they can never conquer , they are like men thrust on the sword of enemies , on purpose to be slain . the law drives them on , and sin beats them back . sometimes they think indeed that they have foyled sin ; when they have onely raised a dust , that they see it not ; that is , they distemper their natural affections of fear , sorrow , and anguish , which makes them believe that sin is conquered , when it is not touched . by that time they are cold , they must to the battail again ; and the lust which they thought to be slain , appears to have had no wound . and if the case be so sad with them who do labour and strive , and yet enter not into the kingdom ; what is their condition who despise all this ? who are perpetually under the power and dominion of sin , and love to have it so : and are troubled at nothing but that they cannot make sufficient provision for the flesh , to fulfill the lusts thereof . chap. iv. the last principle ; of the usefulness of mortification . the vigour and comfort of our spiritual life depend on our mortification . in what sence . not absolutely and necessarily . psal. 88. heman ' s condition . not as on the next and immediate cause . as a means : by removing of the contrary . the desperate effects of unmortified lust : it weakens the soul ; psal. 38.3 , 8. sundry wayes : and darkens it . all graces improved by the mortification of sin. the best evidence of sincerity . the last principle i shall insist on , omitting , 1. the necessity of mortification unto life : and , 2. the certainty of life upon mortification ; is , that the life , vigour , and comfort of our spiritual life depends much on our mortification of sin. strength , and comfort , and power , and peace in our walking with god , are the things of our desires . were any of us asked seriously , what it is that troubles us , we must referre it to one of these heads ; either we want streng●h , or power , vigour and life , in our obedience , in our walking with god ; or we want peace , comfort , and consolation therein . whatever it is , that may befall a believer , that doth not belong to one of these two heads , doth not deserve to be mentioned in the dayes of our complaints . now all these do much depend on a constant course of mortification ; concerning which observe , 1. i doe not say they proceed from it ; as though they were necessarily tyed to it . a man may be carried on in a constant course of mortification all his dayes , and yet perhaps never enjoy good day of peace and consolation . so it was with heman , psal. 88. his life was a life of perpetual mortification , and walking with god , yet terrours and wounds were his portion all his dayes : but god singled out heman ( a choice friend ) to make him an example to them that afterwards should be in distress . canst thou complain if it be no otherwise with thee than it was with heman , that eminent servant of god ? and this shall be his prayse to the end of the world ; god makes it his prerogative to speak peace and consolation : isa. 57.18 , 19. i will do that work , sayes god ; i will comfort him , v. 18. but how ? by an immediate work of the new creation , i create it , sayes , god. the use of means for the obtaining of peace is ours ; the bestowing of it is god's prerogative . 2. in the wayes instituted by god for to give us life , vigour , courage and consolation , mortification is not one of the immediate causes of it . they are the priviledges of our adoption , made known to our souls , that give us immediately these things . the spirit bearing witness with our spirits that we are the children of god : giving us a new name , and a white stone ; adoption and justification , that is , as to the sence and knowledge of them , are the immediate causes ( in the hand of the spirit ) of these things . but this i say , 3. in our ordinary walking with god , and in an ordinary course of his dealing with us , the vigour and comfort of our spiritual lives depends much on our mortification , not onely as a causa sine qua non , but as a thing that hath an effectual influence thereinto . for , first , this alone keeps sin from depriving us of the one and the other : every unmortified sin will certainly do two things : 1. it will weaken the soul , and deprive it of its vigour . 2. it will darken the soul , and deprive it of its comfort and peace . ( 1. ) it weakens the soul , and deprives it of its strength : when david had for a while harboured an unmortified lust in his heart , it broke all his bon●s , and left him no spiritual strength ; hence he complained that he was sick , weak , wounded , faint ; there is ( saith he ) no soundness in me , psal. 38.3 . i am feeble and sore broken , vers . 8. yea i cannot so much as look up , psal. 40.12 . an unmortified lust will drink up the spirit , and all the vigour of the soul , and weaken it for all duties . for , 1. it untunes and unframes the heart it self , by entangling its affections . it diverts the heart from that spiritual frame that is required for vigorous communion with god. it layes hold on the affections , rendring its object beloved and desirable ; so expelling the love of the father , 1 joh. 2.1 . chap. 3.17 . so that the soul cannot say uprightly and truely to god , thou art my portion , having something else that it loves . fear , desire , hope , which are the choice affections of the soul , that should be full of god , will be one way or other entangled with it . 2. it fills the thoughts with contrivances about it . thoughts are the great purveyors of the soul , to bring in provision to satisfie its affections ; and if sin remain unmortified in the heart , they must ever and anon be making provision for the flesh , to fulfill the lusts thereof . they must glaze , adorn , and dress the objects of the flesh , and bring them home to give satisfaction . and this they are able to do , in the service of a defiled imagination , beyond all expression . 3. it breaks out and actually hinders duty . the ambitious man must be studying , and the worldling must be working or contriving , and the sensual vain person providing himself for vanity , when they should be engaged in the worship of god. were this my present business , to set forth the breaches , ruine , weakness , desolations , that one un●●c●tified lust will bring upon a soul , this discourse must be extended much beyond my intendment . ( 2 ) as sin weakens , so it darkens the soul. it is a cloud , a thick cloud , that spreads it self over the face of the soul , and intercepts all the beams of gods love and favour . it takes away all sense of the priviledge of our adoption : and if the soul begins to gather up thoughts of consolation , , sin quickly scatters them . of which afterwards . now in this regard doth the vigour and power of our spiritual life depend on our mortification . it is the onely means of the removal of that , which will allow us neither the one nor the other . men that are sick and wounded under the power of lust , make many applications for help ; they cry to god , when the perplexity of their thoughts overwhelms them ; even to god do they cry , but are not delivered ; in vain do they use many remedies , they shall not be healed . so hos. 5.13 . ephraim saw his sickness , and judah his wound , and attempted sundry remedies , nothing will doe , untill they come ( v. 15. ) to acknowledge their offence . men may see their sickness and wounds , but yet if they make not due applications their cure will not be effected . secondly , mortification prunes all the graces of god , and makes room for them in our hearts , to grow . the life and vigour of our spiritual lives consists in the vigour and flourishing of the plants of grace in our hearts . now as you may see in a garden , let there be a precious herb planted , and let the ground be untilled , and weeds grow about it , perhaps it will live still , but be a poor withering , unusefull thing ; you must look and search for it , and sometimes can scarce find it ; and when you do , you can scarce know it , whether it be the plant you look for or no ; and suppose it be ; you can make no use of it at all : when let another of the same kind be set in ground , naturally as barren and bad as the other ; but let it be well weeded , and every thing that i● noxious and hurtfull removed from it , it flourishes and thrives ; you may see it at first look into the garden , and have it for your use when you please . so it is with the graces of the spirit that are planted in our hearts : that is true ; they are still ▪ they abide in a heart where there is some negl●ct of mortification , but they are ready to dye ; revel . 3.2 . they are withering and decaying . the heart is like the sluggards field , so over-grown with weeds , that you can scarce see the good corn. such a man may search for faith , love and zeal , and scarce be able to find any ; and if he do discover that these graces are there , yet alive , and sincere ; yet they are so weak , so clogged with lusts , that they are of very little use ; they remain indeed , ●ut are ready to dye . but now let the heart be cleansed by mortification , the weeds of lust constantly and daily rooted up , ( as they spring daily , nature being their proper soyl , ) let room be made for grace to thrive and flourish ; how will every grace act its part , and be ready for every use and purpose ! thirdly , as to our peace ; as there is nothing that hath any evidence of sincerity without it , so i know nothing that hath such an evidence of sincerity in it ; which is no small foundation of our peace : mortication is the souls vigorous opp●sition to self ; wherein sincerity is most evident . chap. v. the principal intendment of the whole discourse proposed . the first main case of canscience stated . what it is to mortifie any sin , negatively considered . not the utter destruction of it in this life . not the dissimulation of it . not the improvement of any natural principle . not the diversion of it . not an occasional conquest . occasional conquests of sin , what , and when . vpon the eruption of sin , in time of danger or trouble . these things being premised , i come to my principal intention , of handling some questions , or practical cases , , that present themselves in this business of mortification of sin in believers : the first , which is the head of all the rest ; and whereunto they are reduced , may be considered as lying under the ensuing proposal . suppose a man to be a true believer , and yet finds in himself a powerfull indwelling sin , leading him captive to the law of it , consuming his heart with trouble , perplexing his thoughts , weakening his soul , as to duties of communion with god , disqui●ting him as to peace , and perhaps de●iling his conscience , and exposing him to hardening through the deceitfulness of sin ; what shall he doe ? what course shall he take and insist on , for the mortification of this sin , lust , distemper , or corruption , to such a degree , as that though it be not utterly destroyed , yet in his contest with it , he may be enabled to keep up power , strength and peace , in communion with god ? in answer to this important enquiry , i shall do these things . 1. shew what it is to mortifie any sin ; and that both negatively and positively , that we be not mistaken in the foundation . 2. give general directions for such things , as without which it will be utterly impossible for any one to get any sin truely and spiritually mortified . 3. draw out the particulars whereby this is to be done ; in the whole carrying on this consideration , that it is not of the doctrine of mortification in general , but only in reference to the particular case before proposed , that i am treating . 1. to mortifie a sin , is not utterly to kill , root it out , and destroy it , that it should have no more hold at all , nor residence in our hearts . it is true , this is that which is aymed at , but this is not in this life to be accomplished . there is no man that truely sets himself to mortifie any si● , but he ayms at , intends , desires its utter destruction ; that it should leave neither root nor fruit in the heart or life . he would so kill it , that it should never move or stirre any more ; crye or call , seduce or tempt to eternity . it s not being , is the thing aymed at . now though doubtless there may by the spirit and grace of christ , a wonderfull success , and eminency of victory against any sin be attained ; so that a man may have almost constant triumph over it ; yet an utter killing and destruction of it , that it should not be , is not in this life to be expected . this paul assures us of , phil. 3.12 . not as though i had already attained , or were already perfect . he was a choise saint , a pattern for believers , who in faith and love , and all the fruits of the spirit , had not his fellow in the world ; and on that account ascribes perfection to himself , in comparison of others , vers . 15. yet he had not attained , he was not perfect , but was following after : still a vile body he had , and we have , that must be changed by the great power of christ at last : v. 21. this we would have , but god sees it best for us , that we should be compleat in nothing in our selves ; that in all things we might be compleat in christ , which is best for us , col. 2.10 . 2. i think i need not say , it is not the dissimulation of a sin ; when a man on some outward respects forsakes the practice of any sin , men perhaps may look on him as a changed man ; god knows that to his former iniquity he hath added cursed hypocrisie , and is got in a safer path to hell than he was in before . he hath got another heart than he had , that is more cunning , not a new heart , that is more holy . 3. the mortification of sin consists not in the improvement of a quiet , sedate nature . some men have an advantage by their natural constitution , so far , as that they are not exposed to such violence of unruly passions , and tumultuous affections , as many others are . let now these men cultivate and improve their natural frame and temper , by discipline , consideration and prudence , and they may seem to themselves and others , very mortified men , when perhaps their hearts are a standing sink of all abominations ; some man is never so much troubled all his life perhaps with anger and passion , nor doth trouble others , as another is almost every day ; and yet the latter have done more to the mortification of the sin , than the former . let not such persons trye their mortification by such things as their natural t●●●●● gives no life or vigour to : let them bring themselves to self-denyal , unbelief , envy , or some such spiritual sin , and they will have a better view of themselves . 4. a sin is not mortified , when it is onely diverted . simon magus for a season left his sorceries ; but his covetousness and ambition that set him on work , remained still , and would have been acting another way : therefore peter tells him , i perceive thou art in the gall of bitterness ; notwithstanding the profession thou hast made , notwithstanding thy relinquishment of thy sorceries , thy lust is as powerfull as ever in thee : the same lust , onely the streams of it are diverted : it now exerts and puts forth it self another way , but it is the old ga●l of bitterness still . a man may be sensible of a lust , set himself again●t the eruptions of it , take care that it shall not break forth , as it hath done ; but in the mean time suffer the same corrupted habit to vent it self some other way . as he who heals and skins a running sore , thinks himself cured , but in the mean time his flesh festereth by the corruption of the same humour , and breaks out in another place . and this diversion , with the alterations that attend it , often befalls men , on accounts wholly foreign unto grace ; change of the course of life that a man was in ; of relations , interests , designs , may effect it ; yea the very alterations in mens constitutions , occasioned by a natural progress in the course of their lives , may produce such changes as these ; men in age do not usually persist in the pursuit of youthfull lusts , although they have never mortified any one of them . and the same is the case of bartering of lusts ; and leaving to serve one , that a man may serve another . he that changes pride for worldliness , sensuality for pharisaisme , vanity in himself to the contempt of others ; let him not think that he hath mortified the sin that he s●ems to have left . he hath changed his master , but is a servant still . 5. occasional conquests of sin do not amount to a mortifying of it . there are two occasions or seasons , wherein a man who is contending with any sin , may seem to himself to have mortified it . ( 1. ) when it hath had some sad eruption to the disturbance of his peace , terrour of his conscience , dread of scandal , and evident provocation of god. this awakens and stirres up all that is in the man , and amazes him ; fills him with abhorrency of sin , and himself for it ; sends him to god , makes him cry out as for life , to abhorre his lust as hell , and to set himself against it . the whole man , spiritual and natural being now awaked , sin shrinks in its head , appears not , but lyes as dead before him . as when one that hath drawn nigh to an army in the night , and hath killed a principal person ; instantly the guards awake , men are roused up , and strict enquiry is made after the enemy ; who in the mean time , untill the noyse and tumult be over , hides himself , or lyes like one that is dead , yet with firm resolution to do the like mischief again , upon the like opportunity . upon the sin among the corinthians , see how they muster up themselves for the surprizal and destruction of it , 2 epist. chap. 7. vers . 11. so it is in a person , when a breach hath been made upon his conscience , quiet , perhaps credit , by his lust , in some eruption of actual sin ; carefulness , indignation , desire , fear , revenge , are all set on work about it , and against it , and lust is quiet for a season , being run down before them ; but when the hurry is over , and the inquest past , the thief appears again alive , and is as busie as ever at his work . ( 2. ) in a time of some judgement , calamity , or pressing affliction ; the heart is then taken up with thoughts and contrivances of slying from the present troubles , fears and dangers : this , as a convinced person concludes , is to be done , only by relinquishment of sin , which gains peace with god. it is the anger of god in every affliction that galls a convinced person . to be quit of this , men resolve at such times against their sins . sin shall never more have any place in them ; they will never again give up themselves to the service of it . accordingly sin is quiet , stirres not , seems to be mortified ; not indeed that it hath received any one wound , but meerly because the soul hath possess'd its faculties whereby it should exert it self , with thoughts inconsistent with the motions thereof ; which when they are laid aside , sin returns again to its former life and vigour . so they psal. 78.32 . unto 38. are a full instance and description of this frame of spirit whereof i speak . for all this they sinned still , and believed not for his wonderous works : therefore their dayes did he consume in vanity , and their years in trouble . when he slew them , then they sought him , and they returned , and enquired early after god. and they remembred that god was their rock , and the high god their redeemer . nevertheless they did flatter him with their mouth , and they lyed unto him with their tongues . for their heart was not right with him , neither were they stedfast in his covenant . i no way doubt , but that when they sought , and returned , and enquired early after god , they did it with full purpose of heart , as to the relinquishment of their sins : it is expressed in the word returned . to turn or return to the lord , is by a relinquishment of sin . this they did early , with earnestness , and diligence ; but yet their sin was unmortified for all this , v. 36 , 37. and this is the state of many humiliations in the dayes of affliction ; and a great deceit in the hearts of believers themselves , lies oftentimes herein . these and many other wayes there are , whereby poor souls deceive themselves , and suppose they have mortified their lusts , when they live and are mighty , and on every occasion break forth to their disturbance and disquietness . chap. vi. the mortification of sin in particular described . the several parts and degrees thereof . 1. the habitual weakning of its root and principle . the power of lust to tempt . differences of that power to persons and times . 2. constant fighting against sin. the parts thereof considered . 3. success against it . the summe of this discourse . what it is to mortifie a sin in general , which will make farther way for particular directions , is nextly to be considered . the mortification of a lust consists in three things . 1. an habitual weakening of it . every lust is a depraved habit or disposition , continually inclining the heart to evil : thence is that description of him who hath no lust truely mortified : gen. 6.5 . every imagination of the thoughts of his heart is only evil continually . he is alwayes under the power of a strong bent and inclination to sin . and the reason why a natural man is not alwayes , perpetually , in the pursuit of some one lust night and day , is , because he hath many to serve , every one crying to be satisfied ; thence he is carried on with great variety , but still in general he lyes towards the satisfaction of self . we will suppose then the lust or distemper whose mortification is inquired after , to be in its self a strong , deeply rooted , habitual inclination and bent of will and affections unto some actual sin , as to the matter of it , ( though not under that formal consideration , ) alwayes stirring up imaginations , thoughts and contrivances about the object of it . hence men are said to have their hearts set upon evil , rom. 13.14 . the bent of their spirits lyes towards it , to make provision for the flesh . and a sinfull depraved habit ( as in many other things , so in this ) differs from all natural or moral habits whatever ; for whereas they incline the soul gently and suitably to it self , sinfull habits impell with violence and impetuousness : whence lusts are said to fight or wage warre against the soul , 1 pet. 2.11 . to rebell , or rise up in warre with that conduct and opposition which is usual therein ; rom. 7.23 . to lead captive , or effectually captivating upon success in battell : all works of great violence and impetuousness . i might manifest fully from that description we have of it , rom. 7. how it will darken the mind , extinguish convictions , dethrone reason , interrupt the power and influence of any considerations that may be brought to hamper it , and break through all into a flame . but this is not my present business . now the first thing in mortification is the weakening of this habit of sin or lust , that it shall not with that violence , earnestness , frequency , rise up , conceive , tumultuate , provoke , entice , disquiet , as naturally it is apt to doe , jam. 1.14 , 15. i shall desire to give one caution or rule by the way ; and it is this . though every lust doth in its own nature , equally , universally incline and impell to sin , yet this mu●t be granted with these two limitations : 1. one lust , or a lust in one man , may receive many accidental improvements , heightnings , and strengthnings , which may give it life , power and vigour , exceedingly above what another lust hath , or the same lust , that is of the same kind and nature in another man. when a lust falls in with the natural constitution and temper , with a suitable course of life , with occasions ; or when sathan hath got a fit handle to it to manage it , as he hath a thousand wayes so to doe , that lust growes violent and impetuous above others , or more than the same lust in another man ; then the steams of it darken the mind , so that though a man knowes the same things as formerly , yet they have no power , nor influence on the will , but corrupt affections and passions are set by it at liberty . but especially , lust gets strength by temptation ; when a suitable temptation falls in wi●h a lust , it gives it a new life , vigour , power , violence and rage which it seemed not before to have , or to be capable of . instances to this purpose might be multiplyed ; but it is the design of some part of another treatise to evince th●s observation . 2. some lusts are far more sensible and discernable in their violent actings than others . paul puts a difference between uncleanness and all other sins . 1 cor. 6.18 . flee fornication , every sin that a man doth , is whithout the body , but he that committeth fornication sinneth against his own body . hence the motions of that sin are more sensible , more discernable than of others ; when perhaps , the love of the world , or the like , is in a person no less habitually predominant than that , yet it makes not so great a combustion in the whole man. and on this account some men may goe in their own thoughts and in the eyes of the world , for mortified men ; who yet have in them no less predominancy of lust , than those who cry out with astonishment upon the account of its perplexing tumultuatings . yea than those who have by the power of it , been hurried into scandalous sins ; only their lusts are in and about things which raise not such a tumult in the soul , about which they are exercised with a calmer frame of spirit ; the very fabrick of nature being not so nearly concerned in them , as in some other . i say then , that the first thing in mortification is the weakening of this habit , that it shall not impell and tumultuate as formerly , that it shall not intice and draw aside , that it shall not disquiet and perplex ; the killing of its life , vigour , promptness and readiness to be stirring . this is called crucifying the flesh with the lusts thereof , gal. 5.24 . that is , taking away its blood and spirits that give it strength and power . the wasting of the body of death day by day , 2 cor. 4.16 . as a man nayled to the cross ; he first struggles and strives and cryes out with great strength and might ; but as his blood and spirits waste , his strivings are faint and seldom , his cryes low and hoarse , scarce to be heard . when a man first sets on a lust or distemper , to deal with it , it struggles with great violence to break loose ; it cryes with earnestness and impatiency to be satisfied and relieved ; but when by mortification the blood and spirits of it are let out , it moves seldome and familiarly , cryes sparingly , and is scarce heard in the heart ; it may have sometimes a dying pang , that makes an appearance of great vigour and strength , but it is quickly over , especially if it be kept from considerable success . this the apostle describes as in the whole chapter , so especially vers . 6. of chap. 6. rom. sin , saith he , is crucified ; it is fastned to the cross ; to what end ? that the body of death may be destroyed ; the power of sin weakened , and abolished by little and little ; that henceforth we should not serve sin , that is , that sin might not incline , impell us with such efficacy , as to make us servants to it , as it hath done heretofore . and this is spoken not only with respect to carnal and sensual affections , or desires of worldly things ; not only in respect of the lu●t of the flesh , the lust of the ey●s , and the pride of life , but also as to the flesh , that is in the mind and will , in that opposition unto god , which is in us by nature . of what nature soever the troubling distemper be , by what wayes soever it make it self out , either by impelling to evil , or hindering from that which is good , the rule is the same . and unless this be done effectually , all after-contention will not compass the end aimed at . a man may beat down the bitter fruit from an evil tree , untill he is weary ; whilest the root abides in strength and vigour , the beating down of the present fruit will not hinder it from bringing forth more ; this is the folly of some men ; they set themselves with all earnestness and diligence against the appearing eruption of lust , but leaving the principle and root untouched , perhaps unsearched out , they make but little or no progress in this work of mortification . 2. in constant fighting and contending against sin . to be able alwayes to be laying load on sin , is no small degree of mortification . when sin is strong and vigorous , the soul is scarce able to make any head against it . it sighs , and groans , and mourns , and is troubled , as david speaks of himself , but seldom has sin in the pursuit ; david complains that his sin had taken fast hold upon him , that he could look up , psal. 40.12 . how little then was he able to fight against it . now sundry things are required unto , and comprized in this fighting against sin. 1. to know that a man hath such an enemy to deal withall ; to take notice of it , to consider it as an enemy indeed , and one that is to be destroyed by all means possible , is required hereunto . as i said before , the contest is vigorous and hazardous ; it is about the things of eternity . when therefore man have sleight and transient thoughts of their lusts , it is no great sign that they are mortified , or that they are in a way for their mortification . this is , every man's knowing the plague of his own heart , 1 king. 8.38 . without which no other work can be done ; it is to be feared that very many have little knowledge of the main enemy , that they carry about them in their bosoms . this makes them ready to justifie themselves , and to be impatient of reproof or admonition , not knowing that they are in any danger , 2 chron. 16.10 . 2. to labour to be acquainted with the wayes , w●les , methods , advantages and occasions of its success is the beginning of this warfare . so do men deal with enemies . they enquire out their counsels and designs , ponder their ends , consider how and by what means they have formerly prevailed , that they may be prevented ; in this consists the greatest skill in conduct . take this away , and all waging of warre ( wherein is the greatest improvement of humane wisdom and industry ) would be brutish . so do they deal with lust , who mortifie it indeed ; not onely when it is actually vexing , inticing , and seducing , but in their retirements they consider , this is our enemy , this is his way and progress , these are his advantages , thus hath he prevailed , and thus he will do , if not prevented : so david , my sin is ever before me , psal. 51.2 . and indeed one of the choisest and most eminent parts of practically spiritual wisdom , consists in finding out the subtilties , policies , and depths of any indwelling sin ; to consider and know wherein its greatest strength lies ; what advantage it uses to make of occasions , opportunities , temptations ; what are its pleas , pretences , reasonings ; what its stratagems , colours , excuses ; to set the wisdom of the spirit against the craft of the old man , to trace this serpent in all its turnings and windings ; to be able to say at its most secret , and ( to a common frame of heart ) imperceptible actings , this is your old way and course , i know what you aim at ; and so to be alwayes in readiness , is a good part of our warfare . 3. to load it daily with all the things which shall after be mentioned , that are grievous , killing and destructive to it , is the height of this contest ; such an one never thinks his lust dead because it is quiet , but labours still to give it new wounds , new blowes every day . so the apostle , col. 3.5 . now whilest the soul is in this condition , whilest it is thus dealing , it is certainly uppermost , sin is under the sword and dying . 3. in success ; frequent success against any lust , is another part and evidence of mortification ; by success , i understand not a meer disappointment of sin , that it be not brought forth , nor accomplished ; but a victory over it , and pursuit of it to a compleat conquest : for instance , when the heart finds sin at any time at work , seducing , forming imaginations to make provision for the flesh , to fulfill the lusts thereof , it instantly apprehends sin , and brings it to the law of god , and love of christ ; condemns it , followes it with execution to the uttermost . now i say , when a man comes to this state and condition , that lust is weakened in the root and principle , that its motions and actions are fewer and weaker than formerly , so thay they are not able to hinder his duty , nor interrupt his peace , when he can in a quiet sedate frame of spirit , find out , and fight against sin , and have success against it , then sin is mortified in some considerable measure , and notwithstanding all its opposition , a man may have peace with god all his dayes . unto these heads then do i referre the mortification aymed at ; that is , of any one perplexing distemper , whereby the general pravity and corruption of our nature attempts to exert and put forth it self . 1. first , the weakening of its indwelling disposition , whereby it inclines , intices , impells to evil , rebells , opposes , fights against god , by the implanting habitual residence , and cherishing of a principle of grace , that stands in direct opposition to it , and is destructive of it , is the foundation of it . so by the implanting and growth of humility is pride weakened , passion by patience , uncleanness by purity of mind and conscience , love of this world by heavenly-mindedness , which are graces of the spirit , or the same habitual grace variously acting it self by the holy ghost , according to the variety or diversity of the objects about which it is exercised ; as the other are several lusts , or the same natural corruption variously acting its self according to the various advantages and occasions that it meets withall . 2. the promptness , alacrity , vigour of the spirit , or new man in contending with , cheerfull fighting against the lust spoken of , by all the wayes , and with all the means that are appointed thereunto , constantly using the succours provided against its motions and actings , is a second thing hereunto required . 3. success unto several degrees attends these two . now this , if the distemper hath not an inconquerable advantage from its natural situation , may possibly be to such an universal conquest , as the soul may never more sensibly feel its opposition , and shall however assuredly arise to an allowance of peace to the conscience , according to the tenour of the covenant of grace . chap. vii . general rules , without which no lust will be mortified . no mortification unless a man be a believer . dangers of attempting mortification of sin by vnregenerate persons . the duty of unconverted persons , as to this business of mortification , considered . the vanity of the papists attempts , and rules for mortification thence discovered . the wayes and means whereby a soul may proceed to the mortification of any particular lust and sin , which satan takes advantage by , to disquiet and weaken him , comes next under consideration . now there are some general considerations to be premised , concerning some principles and foundations of this work , without which no man in the world , be he never so much raised by convictions , and resolved for the mortification of any sin , can attain thereunto . general rules and principles , without which no sin will be ever mortified , are these , 1. unless a man be a believer , that is , one that is truely ingrafted into christ , he can never mortifie any one sin ; i do not say , unless he know himself to be so , but unless indeed he be so . mortification is the work of believers , rom. 8.13 . if ye through the spirit &c. ye believers , to whom there is no condemnation , vers . 1. they alone are exhorted to it . col. 3.5 . mortifie therefore your members that are upon the earth . who should mortifie ? you who are risen with christ , vers . 1. whose life is hid with christ in god , vers . 3. who shall appear with him in glory , vers . 4. an unregenerate man may do something like it , but the work it self , so as it may be acceptable with god , he can never perform . you know what a picture of it is drawn in some of the philosophers , sencca , tu●ly , epictetus ; what affectionate discourses they have of contempt of the world , and self , of regulating and conquering all exorbitant affections and passions . the lives of most of them manifested , that their maxims differed as much from true mortification , as the sun painted on a sign-post , from the sun in the firmament . they had neither light nor heat . their own lucian sufficiently manifests what they all were . there is no death of sin , without the death of christ. you know what attempts there are made after it by the papists , in their vows , penances , and satisfactions ; i dare say of them ( i mean as many of them as act upon the principles of their church , as they call it , ) what paul s●yes of israel in point of righteousness , rom. 9.31 , 32. they have followed after mortification , but they have not attained to it ; wherefore ? because they seek it not by faith , but as it were by the works of the law. the same is the state and condition of all amongst our selves , who in obedience to their convictions , and awakened consciences , do attempt a relinquishment of sin ; they follow after it , but they do not attain it . it is true , it is , it will be required of every person whatever , that hears the law or gospel preached , that he mortifie sin ; it is his duty , but it is not his immediate duty ; it is his duty to do it , but to do it in gods way . if you require your servant to pay so much money for you in such a place , but first to go and take it up in another ; it is his duty to pay the money appointed , and you will blame him if he do it not ; yet it was not his immediate duty ; he was first to take it up , according to your direction . so it is in this case ; sin is to be mortified , but something is to be done in the first place to enable us thereunto . i have proved , that it is the spirit alone that can mortifie sin ; he is promised to doe it , and all other means without him are empty and vain . how shall he then mortifie sin , that hath not the spirit ? a man may easier see without eyes , speak without a tongue , than truely mortifie one sin without the spirit . now how is he attained ? it is the spirit of christ ; and ( as the apostle sayes , ) if we have not the spirit of christ , we are none of his , rom. 8.9 . so , if we are christs , have an interest in him , we have the spirit , and so alone have power for mortification . this the apostle discourses at large , rom. 8. v. 8. so then they that are in the flesh cannot please god. it is the inference and conclusion he makes of his foregoing discourse about our natural state and condition , and the enmity we have unto god and his law therein . if we are in the flesh , if we have not the spirit , we cannot do any thing that should please god. but what is our deliverance from this condition , vers . 9. but ye are not in the flesh , but in the spirit , if so be that the spirit of god dwell in you : ye believers , that have the spirit of christ , ye are not in the flesh . there is no way of deliverance from the state and condition of being in the flesh , but by the spirit of christ ; and what if this spirit of christ be in you ? why then you are mortified , vers . 10. the body is dead because of sin , or unto it ; mortification is carryed on ; the new man is quickened to righteousness . this the apostle proves vers . 11. from the vnion we have with christ by the spirit , which will produce suitable operations in us , to what it wrought in him . all attempts then for mortification of any lust , without an interest in christ , are vain . many men that are ga●led with and for sin , ( the arrowes of christ for conviction by the preaching of the word , or some affliction having been made sharp in their hearts ) do vigorously set themselves against this or that particular lust , wherewith their consciences have been most disquieted or perplexed . but poor creatures ! they labour in the fire , and their work consumeth . when the spirit of christ comes to this work , he will be as refiners fire , and as fullers sope , and he will purge men as gold and silver , mal. 3.3 . take away their dross and tin , their filth and blood , as isa. 4.3 . but men must be gold and silver in the bottom , or else refining will do them no good . the prophet gives us the sad issue of wicked mens utmost attempts for mortification , by what means soever that god affords them , jer. 6.29 , 30. the bellowes are burnt , and the lead is consumed of the fire , the founder melteth in vain , reprobate silver shall men call them , because the lord hath rejected them ; and what is the reason hereof ? v. 28. they were brass and iron when they were put into the furnace . men may refine brass and iron long enough before they will be good silver . i say then , mortification is not the present business of unregenerate men . god calls them not to it as yet . conversion is their work . the conversion of the whole soul , not the mortification of this or that particular lust. you would laugh at a man , that you should see setting up a great fabrick , and never take any care for a foundation ; especially if you should see him so foolish , as that having a thousand experiences , that what he built one day , fell down another , he would yet continue in the same course . so it is with convinced persons ; though they plainly see ▪ that what ground they get against sin one●day ●day , they lose another , yet they will go on in the same road still , without enquiring where the destructive flaw in their progress lyes . when the jewes upon the conviction of their sin were cut to the heart , act. 2.37 . and cryed out what shall we doe ? what doth peter direct them to ? does he bid them go and mortifie their pride , wrath , malice , cruelty , and the like ? no , he knew that was not their present work , but he calls them to conversion and faith in christ in general , vers . 38. let the soul be first throughly converted , and then looking on him whom they had pierced , humiliation and mortification will ensue . thus when john came to preach repentance and conversion , he said , the axe is now laid to the root of the tree , mat. 3.10 . the pharisees had been laying heavy burthens , imposing tedious duties , and rigid means of mortification , in fastings , washings , and the like , all in vain : sayes john , the doctrine of conversion is for you , the axe in my hand is laid to the root . and our saviour tells us what is to be done in this case ; sayes he , do men gather grapes from thorns ? matth. 6.16 . but suppose a thorn be well pruned and cut , and have pains taken with him ? yea but he will never bear figgs ; vers . 17 , 18. it cannot be but every tree will bring forth fruit according to its own kind . what is then to be done , he tells us , matt. 12.33 . make the tree good , and his fruit will be good : the root must be dealt with , the nature of the tree changed , or no good fruit will be brought forth . this is that i aym at , unless a man be regenerate , unless he be a believer , all attempts that he can make for mortification , be they never so specious and promising , all means he can use , let him follow them with never so much diligence , earnestness , watchfulness and contention of mind and spirit , are to no purpose ; in vain shall he use many remedies , he shall not be healed . yea there are sundry desperate evils attending an endeavour in convinced persons that are no more but so , to perform this duty . first , the mind and soul is taken up about that which is not the mans proper business , and so he is diverted from that which is so . god layes hold by his word and judgements on some sin in him , galls his conscience , disquiets his heart , deprives him of his rest ; now other diversions will not serve his turn : he must apply himself to the work before him . the business in hand being to awake the whole man unto a consideration of the state and condition wherein he is , that he might be brought home to god ; instead hereof , he sets himself to mortifie the sin that galls him ; which is a pure issue of self-love , to be freed from his trouble ; and not at all to the work he is called unto ; and so is diverted from it . thus god tells us of ephraim , when he spread his net upon them , and brought them down as the fowls of heaven , and chastised them , hos. 7.12 . caught them , intangled them , convinced them , that they could not escape ; saith he of them , they return , but not to the most high : they set themselves to a relinquishment of sin , but not in that manner by universal conversion as god called for it . thus are men diverted from coming unto god , by the most glorious wayes that they can fix upon to come to him by . and this is one of the most common deceits whereby men ruine their own souls ; i wish that some whose trade it is to dawb with untempered morter in the things of god , did not teach this deceit , and cause the people to erre by their ignorance : what do men doe ? what oft-times are they directed unto , when their consciences are galled by sin , and disquietment from the lord hath laid hold upon them ? is not a relinquishment of the sin as to practice , ( that they are in some fruits of it perplexed withall , and making head against it , ) the summe of what they apply themselves unto ? and is not the gospel end of their convictions lost thereby ? here men abide and perish . secondly , this duty being a thing good in it self , in its proper place , a duty evidencing sincerity , bringing home peace to the conscience ; a man finding himself really engaged in it , his mind and heart set against this or that sin , with purpose and resolution to have no more to do with it , he is ready to conclude , that his state and condition is good , and so to delude his own soul. for , ( 1. ) when his conscience hath been made sick with sin , and he could find no rest , when he should go to the great physitian of souls , and get healing in his blood ; the man by this engagement against sin , pacifies and quiets his conscience , and sits down without going to christ at all . ah! how many poor souls are thus deluded to eternity ! when ephraim saw his sickness , he sent to king jareb , hos. 5.13 . which kept him off from god. the whole bundle of the popish religion is made up of designs and contrivances to pacifie conscience without christ ; all described by the apostle , rom. 10.4 . ( 2. ) by this means men satisfie themselves that their state and condition is good , seeing they do that which is a work good in it self , and they do not do it to be seen . they know they would have the work done in sincerity , and so are hardened in a kind of self righteousness . ( 3. ) when a man hath thus for a season been deluded , and hath deceived his o●● soul , and finds in a long course of life , that indeed his sin is not mortified , or if he hath changed one , he hath gotten another ; he begins a● length to think , that all contending is in vain , he shall never be able to prevail : he is making a dam against water that increaseth on him hereupon he gives over , as one despairing of any success , and yields up himself to the power of sin , and that habit of formality th●● he hath gotten . and this is the usual issue with persons attempting the mortification of sin without a● interest in christ first obtained . it deludes thempunc ; hardens them , destroyes them . and therefore w● see that there are not usually more vile an● desperate sinners in the world , than such a● having by conviction been put on this cours● have found it fruitless , and deserted it wit●out a discovery of christ. and this is t●● substance of the religion and godliness 〈◊〉 the choisest formalists in the world ; and o● all those who in the roman synagogue a●● drawn to mortification as they drive india● to baptism , or cattel to water . i say then that mortification is the work of believers , and believers onely . to kill sin is the work o● living men ; where men are dead , ( as all unbelievers , the best of them are dead , ) sin is alive , and will live . 2. it is the work of faith ; the peculiar work of faith ; now if there be a work to be done that will be effected by one only instrument , it is the greatest madness for any to attempt the doing of it , that hath not that instrument . now it is faith that purifies the heart , act. 15.9 . or as peter speaks , we purifie our souls in obeying the truth through the spirit , 1 pet. 1.22 . and without it , it will not be done . what hath been spoken , i suppose is sufficient to make good my first general rule : be sure to get an interest in christ , if you intend to mortifie any sin , without it it will never be done . ob. you will say , what then would you have unregenerate men , that are convinced of the evil of sin do ? shall they cease striving against sin , live dissolutely , give their lusts their swinge , and be as bad as the worst of men ? this were a way to set the whole world into confusion , to bring all things into darkness , to set open the flood-gates of lust , and lay the reins upon the necks of men to rush into all sin with delight and greediness , like the horse into the battle . ans. 1. god forbid ! it is to be looked on as a great issue of the wisdom , goodness , and love of god , that by manifold wayes and means he is pleased to restrain the sons of men from running forth into that compass of excess and riot , which the depravedness of their nature would carry them out unto with violence . by what way soever this is done , it is an issue of the care , kindness , and goodness of god , without which the whole earth would be an hell of sin and confusion . 2. there is a peculiar convincing power in the word , which god is often-times pleased to put forth to the wounding , amazing , and in some sort humbling of sinners , though they are never converted . and the word is to be preached , though it hath this end , yet not with this end. let then the word be preached , and the sins of men rebuked , lust will be restrained , and some oppositions will be made against sin , though that be not the effect aymed at . 3. though this be the work of the word and spirit , and it be good in it self , yet it is not profitable nor available as to the main end in them in whom it is wrought ; they are still in the gall of bitterness , and under the power of darkness . 4. let men know it is their duty , but in its proper place ; i take not men from mortification , but put them upon conversion . he that shall call a man from mending a hole in the wall of his house , to quench a fire that is consuming the whole building , is not his enemy . poor soul ! it is not thy sore-finger but thy hectick-feaver that thou art to apply thy self to the consideration of . thou settest thy self against a particular sin , and doest not consider that thou art nothing but sin. let me adde this to them who are preachers of the word , or intend through the good hand of god that employment . it is their duty to plead with men about their sins , to lay load on particular sins , but alwayes remember , that it be done with that which is the proper end of law and gospel . that is , that they make use of the sin they speak against , to the discovery of the state and condition wherein the sinner is . otherwise , happily they may work men to formality and hypocrisie , but little of the true end of preaching the gospel will be brought about . it will not avail , to beat a man off from his drunkenness , into a sober formality ; a skilfull master of the assemblies layes his axe at the root , drives still at the heart . to inveigh against particular sins of ignorant unregenerate persons , ( such as the land is full of , ) is a good work : but yet though it may be done with great efficacy , vigour and success , if this be all the effect of it , that they are set upon the most sedulous endeavours of mortifying their sins preached down , all that is done , is but like the beating of an enemy in an open field , and driving him into an impregnable castle , not to be prevailed against . get you at any time a sinner at the advantage , on the account of any one sin whatever , have you any thing to tak● hold of him by , bring it to his state and condition , drive it up to the head , and there deal with him ; to break men off from particular sins , and not to break their hearts , is to deprive our selves of advantages of dealing with them . and herein is the roman mortification grievously peccant ; they drive all sorts of persons to it , without the least consideration whether they have a principle for it or no. yea they are so far from calling on men to believe , that they may be able to mortifie their lusts , that they call men to mortification instead of believing . the truth is , they neither know what it is to believe , nor what mortification it self intends . faith with them is but a general assent to the doctrine taught in their church : and mortification the betaking of a man by a vow to some certain course of life , wherein he d●●yes himself something of the use of the things of this world , not without a considerable compensation . such men know neither the scriptures , nor the power of god. their boasting of their mortification , is but their glorying in their shame . some casuists among our selves , who over-looking the necessity of regeneration , do avowedly give this for a direction to all sorts of persons , that complain of any sin or lust , that they should vow against it , at least for a season , a moneth or so , seem to have a scantling of light in the mystery of the gospel , much like that of nicodemus , when he came first to christ. they bid men vow to abstain from their sin for a season . this commonly makes their lust more impetuous . perhaps with great perplexity they keep their word : perhaps not , which increases their guilt and torment . is their sin at all mortified hereby ? do they find a conquest over it ? is their condition changed , though they attain a relinquishment of it ? are they not still in the gall of bitterness ? is not this to put men to make brick , if not without straw , ( which is worse , ) without strength ? what promise hath any unregenerate man to countenance him in this work ? what assistance for the performance of it ? can sin be killed without an interest in the death of christ , or mortified without the spirit ? if such directions should prevail to change mens lives , as seldom they doe , yet they never reach to the change of their hearts or conditions . they may make men self-justitiaries or hypocrites , not christians . it grieves me oft-times to see poor souls , that have a zeal for god , and a desire of eternal welfare , kept , by such directors and directions , under an hard , burdensome , outside worship and service of god , with many specious endeavours for mortification , in an utter ignorance of the righteousness of christ , and unacquaintedness with his spirit , all their dayes . persons and things of this kind , i know too many . if ever god shine into their hearts , to give them the knowledge of his glory in the face of his son jesus christ , they will see the folly of their present way . chap. viii . the second general rule proposed . without universal sincerity for the mortifying of every lust , no lust will be mortified . partial mortification alwayes from a corrupt principle . perplexity of temptation from a lust , oft-times a chastening for other negligences . the second principle , which to this purpose i shall propose , is this , without sincerity and diligence in an vniversality of obedience , there is no mortification of any one perplexing lust to be obtained . the other was to the person , this to the thing it self . i shall a little explain this position . a man finds any lust to bring him into the condition formerly described , it is powerfull , strong , tumultuating , leads captive , vexes , disquiets , takes away peace ; he is not able to bear it , wherefore he sets himself against it , prayes against it , groans under it , sighs to be delivered , but in the mean time , perhaps in other duties , in constant communion with god , in reading , prayer and meditation , in other wayes that are not of the same kind with the lust wherewith he is troubled , he is loose and negligent . let not that man think that ever he shall arrive to the mortification of the lust he is perplexed withall . this is a condition that not seldom befalls men in their pilgrimage . the israelites under a sense of their sin , drew nigh to god with much diligence and earnestness , with fasting and prayer . isa. 58. many expressions are made of their earnestness in the work , v. 2. they seek me daily , and delight to know my wayes , they ask of me the ordinances of justice , they delight in approaching unto god. but god rejects all ; their fast i● a remedy that will not heal them , and the reason given of it , v. 5 , 6 , 7. is , because they were particular in this duty . they attended diligently to that , but in others were negligent and careless . he that hath a running sore ( it is the scripture expression ) upon him , arising from an ill habit of body contracted by intemperance and ill dyet ; let him apply himself with what diligence and skill he can , to the cure of his sore , if he leave the general habit of his body under distempers , his labour and travail will be in vain . so will his attempts be , that shall endeavour to stop a bloody issue of sin , and filth in his soul , and is not equally carefull of his universal spiritual temperature , and constitution . for , 1. this kind of endeavour for mortification , proceeds from a corrupt principle , ground and foundation , so that it will never proceed to a good issue . the true and acceptable principles of mortification shall be afterward insisted on . hatred of sin as sin , not only as galling or disquieting , sence of the love of christ in the cross lyes at the bottome of all true spiritual mortification . now it is certain , that that which i speak of proceeds from self-love . thou settest thy self with all diligence and earnestness to mortifie such a lust or sin ; what is the reason of it ? it disquiets thee , it hath taken away thy peace , it fills thy heart with sorrow and trouble , and fear , thou hast no rest because of it ; yea but friend , thou hast neglected prayer or reading , thou hast been vain and lo●se in thy conversation in other things that have not been of the same nature with that lust wherewith thou art perplexed ; these are no less sins and evils , than those under which thou groanest ; jesus christ bled for them also ; why dost thou not set thy self against them also ? if thou hatedst sin as sin , every evil way , thou wouldst be no less watchfull against every thing that grieves and disquiets the spirit of god , than against that which grieves and disquiets thine own soul. it is evident that thou contendest against sin , meerly because of thy own trouble by it . would thy conscience be quiet under it , thou would'st let it alone . did it not disquiet thee , it should not be disquieted by thee . now , canst thou think that god will set in with such hypocritical endeavours ; that ever his spirit will bear witness to the treachery and falshood of thy spirit ? dost thou think he will ease thee of that which perplexeth thee , that thou mayst be at liberty to that which no less grieves him ? no , ( sayes god , ) here is one ▪ if he could be rid of this lust i should never hear of him more , let him wrestle with this , or he is lost . let not any man think to do his own work , that will not do god's . god's work consists in universal obedience ; to be freed of the present perplexity is their own only . hence is that of the apostle , 2 cor. 7.1 . cleanse your selves from all pollution of flesh and spirit , perfecting holiness in the fear of the lord. if we will do any thing , we must do all things . so then , not onely an intense opposition to this or that peculiar lust , but it is an universal humble frame and temper of heart , with watchfulness over every evil , and for the performance of every duty , that is accepted . 2. how know'st thou but that god hath suffered the lust wherewith thou hast been perplexed to get strength in thee , and power over thee , to chasten thee for thy other negligences , and common lukewarmness in walking before him ; at least to awaken thee to the consideration of thy wayes , that thou mayst make a through work and change in thy course of walking with him . the rage and predominancy of a particular lust , is commonly the fruit and issue of a careless , negligent course in general ; and that upon a double account . ( 1 ) as its natural effect , if i may so say . lust ( as i shewed ) in general , lyes in the heart of every one , even the best , whilest he lives ; and think not that the scripture speaks in vain , that it is subtle , cunning , crafty ; that it seduces , entices , fights , ●ebells . whilest a man keeps a diligent watch over his heart , its root and fountain ; whilest above all keepings , he keeps his heart , whence are the issues of life and death , lust withers and dyes in it . but if through negligence it makes an eruption any particular way , gets a passage to the thoughts by the affections , and from them , and by them , perhaps breaks out into open sin in the conversation , the strength of it bears that way it hath found out , and that way mainly it urgeth , untill having got a passage , it then vexes and disquiets , and is not easily to be restrained ; thus perhaps a man may be put to wrestle all his dayes in sorrow , with that , which by a strict universal watch might easily have been prevented . ( 2 ) as i said , god often-times suffers it to chasten our other negligences ; for as with wicked men , he gives them up to one sin as the judgement of another , a greater for the punishment of a less , or one that will hold them more firmly and securely , for that which they might have possibly obtained a deliverance from : so even with his own , he may , he doth leave them sometimes to some vexatious distempers , either to prevent or cure some other evil : so was the messenger of satan let loose on paul , that he might not be lifted up through the abundance of spiritual revelations . was it not a correction to peters vain confidence , that he was left to deny his master ? now if this be the state and condition of lust in its prevalency , that god often-times suffers it so to prevail , at least to admonish us , and to humble us , perhaps to chasten and correct us , for our general loose and careless walking , is it possible that the effect should be removed , and the cause continued ; that the particular lust should be mortified , and the general course be unreformed ? he then that would really , throughly , and acceptably mortifie any disquieting lust , let him take care to be equally diligent in all parts of obedience ; and know that every lust , every omission of duty , is burdensome to god , though but one is so to him. whilest there abides a treachery in the heart to indulge to any negligence in not pressing universally to all perfection in obedience , the soul is weak , as not giving faith its whole work ; and selfish , as considering more the trouble of sin , than the filth and guilt of it ; and lives under a constant provocation of god , so that it may not expect any comfortable issue in any spiritual duty that it doth undertake , much less in this under consideration , which requires another principle , and frame of spirit for its accomplishment . chap. ix . particular directions in relation to the foregoing case proposed . first , consider the dangerous symptoms of any lust : 1. inveterateness . 2. peace obtained under it ; the several wayes whereby that is done . 3. frequency of success in its seductions . 4. the soul 's fighting against it , with arguments only taken from the event . 5. it s being attended with judiciary hardness . 6. it s withstanding particular dealings from god. the state of persons in whom these things are found . the foregoing general rules being supposed , particular directions to the soul , for its guidance under the sense of a disquieting lust or distemper , ( being the main thing i aym at ) come next to be proposed . now of these some are previous and preparatory , and in some of them the work it self is contained . of the first sort are these ensuing : first , consider what dangerous symptoms thy lust hath attending or accompanying it . whether it hath any deadly mark on it or no : if it hath , extraordinary remedies are to be used ; an ordinary course of mortification will not do it . you will say , what are these dangerous marks and symptoms , the desperate attendances of an indwelling lust that you intend ? some of them i shall name . ( 1 ) inveterateness ; if it hath lyen long corrupting in thy heart , if thou hast suffered it to abide in power and prevalency , without attempting v●gorously the killing of it , and the healing of the wounds thou hast received by it , for some long season , thy distemper is dangerous . hast thou permitted worldliness , ambition , greediness of study , to eat up other duties ; the duties wherein thou oughtest to hold constant communion with god , for some long season ? or vncleanness to defile thy heart , with vain , and foolish , and wicked imaginations , for many dayes ? thy lust hath a dangerous symptom . so was the case with david , psal. 38.5 . my wounds stink and are corrupt , because of my foolishness . when a lust hath layen long in the heart , corrupting , festering , cankering , it brings the soul to a wofull condition . in such a case an ordinary course of humiliation will not do the work : whatever it be , it will by this means insinuate it self more or less into all the faculties of the soul , and habituate the affections to its company and society ; it growes familiar to the mind and conscience , that they do not startle at it as a strange thing , but are bold with it as that which they are wonted unto ; yea it will get such advantage by this means , as often-times to exert and put forth it self , without having any notice taken of it at all ; as it seems to have been with joseph in his swearing by the life of pharaoh . unless some extraordinary course be taken , such a person hath no ground in the world to expect that his latter end shall be peace . for first , how will he be able to distinguish between the long abode of an unmortified lust , and the dominion of sin which cannot befall a regenerate person ? secondly , how can he promise himself , that it shall ever be otherwise with him , or that his lust will cease tumultuating and seducing , when he sees it fixed and abiding , and hath done so for many dayes , and hath gone through variety of conditions with him . it may be it hath tryed mercyes and afflictions , and those possibly so remarkable , that the soul could not avoyd the taking special notice of them ; it may be it hath weathered out many a thorn ; and passed under much variety of gifts in the administration of the word ; and will it prove an easie thing to dislodge an inmate pleading a title by prescription ? old neglected wounds are often mortal , alwayes dangerous , indwelling distempers grow resty , and stubborn , by continuance in ease and quiet . lust is such an inmate , as , if it can plead time and some prescription , will not easily be ejected . as it never dyes of it self , so if it be not daily killed , it will alwayes gather strength . ( 2 ) secret pleas of the heart for the countenancing of it self , and keeping up its peace , notwithstanding the abiding of a lust , without a vigorous gospel attempt for its mortification , is another dangerous symptome of a deadly distemper in the heart . now there be several wayes whereby this may be done , i shall name some of them . as , 1. when upon thoughts , perplexing thoughts about sin , instead of applying himself to the destruction of it , a man searches his heart to see what evidences he can find of a good condition , notwithstanding that sin and lust , so that it may go well with him . for a man to gather up his experiences of god , to call them to mind , to collect them , consider , trye , improve them , is an excellent thing ; a duty practised by all the saints ; commended in the old testament and the new. this was davids work , when he communed with his own heart , and called to remembrance the former loving kindness of the lord , psal. 77.6 , 7 , 8 , 9. this is the duty that paul sets us to practise , 2 cor. 13.5 . and as it is in it self excellent , so it hath beauty added to it , by a proper season . a time of tryal , or temptation , or disquietness of the heart about sin , is a picture of silver to set off this golden apple , as solomon speaks : but now , to do it for this end , to satisfie conscience , which cryes and calls for another purpose , is a desperate device of an heart in love with sin. when a mans conscience shall deal with him , when god shall rebuke him for the sinfull distemper of his heart , if he , instead of applying himself to get that sin pardoned in the blood of christ , and mortified by his spirit , shall relieve himself , by any such other evidences as he hath , or thinks himself to have , and so disintangle himself from under the yoke , that god was putting on his neck ; his condition is very dangerous , his wound hardly curable . thus the jews under the gallings of their own consciences , and the convincing preaching of our saviour , supported themselves with this , that they were abraham's children , and on that account accepted with god ; and so countenanced themselves in all abominable wickedness to their utter ruine . this is in some degree , a blessing of a mans self , and saying that upon one account or other he shall have peace , although he addes drunkenness to thirst ; love of sin , undervaluation of peace , and of all tastes of love from god , are enwrapped in such a frame : such a one plainly shews , that if he can but keep up hope of escaping the wrath to come , he can be well content to be unfruitfull in the world , at any distance from god that is not final separation . what is to be expected from such an heart ? 2. by applying grace and mercy to an unmortified sin , or one not sincerely endeavoured to be mortified , is this deceit carried on . this is a sign of an heart greatly entangled with the love of sin. when a man hath secret thoughts in his heart , not unlike those of naaman , about his worshipping in the house of rimmon ; in all other things i will walk with god ; but in this thing , god be mercifull unto me ; his condition is sad . it is true indeed , a resolution to this purpose , to indulge a mans self in any sin on the account of mercy , seems to be ( and doubtless in any course , is ) altogether inconsistent with christian sincerity , and is a badge of an hypocrite , and is the turning of the grace of god into wantonness , jude 4. but yet i doubt not but through the craft of sathan , and their own remaining unbelief , the children of god may themselves sometimes be ensnared with this deceit of sin ; or else paul would never have so cautioned them against it as he doth , rom. 6.1 , 2. yea indeed there is nothing more natural , than for fleshly reasonings to grow high and strong upon this account . the flesh would fain be indulged unto upon the account of grace : and every word that is spoken of mercy , it stands ready to catch at , and to pervert it to its own corrupt ayms and purposes . to apply mercy then to a sin not vigorously mortified , is to fulfill the end of the flesh upon the gospel . these and many other wayes and wiles , a deceitfull heart will sometimes make use of , to countenance it self in its abominations . now when a man with his sin is in this condition , that there is a secret liking of the sin prevalent in his heart , and though his will be not wholly set upon it , yet he hath an imperfect velleity towards it , he would practise it were it not for such and such considerations , and hereupon relieves himself other wayes than by the mortification and pardon of it in the blood of christ , that mans wounds stink and are corrupt , and he will , without speedy deliverance , be at the door of death . ( 3 ) frequency of success in sins seduction in obtaining the prevailing consent of the will unto it , is another dangerous symptome . this is that i mean : when the sin spoken of gets the consent of the will with some delight , though it be not actually outwardly perpetrated , yet it hath success . a man may not be able upon outward considerations to goe along with sin , to that which james calls the finishing of it , jam. 1.14 , 15. as to the outward acts of sin , when yet the will of sinning may be actually obtained : then hath it i say success . now if any lust be able thus far to prevail in the soul of any man , as his condition may possibly be very bad and himself be unregenerate , so it cannot possibly be very good , but dangerous . and it is all one upon the matter , whether this be done by the choice of the will , or by inadvertency ; for that inadvertency it self is in a manner chosen . when we are inadvertent and negligent , where we are bound to watchfulness , and carefulness , that inadvertency doth not take off from the voluntariness of what we doe thereupon ; for although men do not choose and resolve to be negligent and inadvertent , yet if they choose the things that will make them so , they choose inadvertency it self , as a thing may be chosen in its cause . and let not men think that the evil of their hearts is in any measure extenuated , because they seem for the most part to be surprized into that consent which they seem to give unto it ; for it is negligence of their duty in watching over their hearts , that betrayes them into that surprizal . ( 4 ) when a man fighteth against his sin onely with arguments from the issue , or the punishment due unto it ; this is a sign that sin hath taken great possession of the will , and that in the heart there is a superfluity of naughtiness . such a man as opposes nothing to the seduction of sin and lust in his heart , but fear of shame among men , or hell from god , is sufficiently resolved to do the sin , if there were no punishment attending it ; which what it differs from living in the practice of sin , i know not . those who are christs , and are acted in their obedience upon gospel principles , have the death of christ , the love of god , the detestable nature of sin , the preciousness of communion with god , a deep grounded abhorrency of sin as sin , to oppose to any seduction of sin , to all the workings , strivings , fightings of lust in their hearts . so did joseph , how shall i doe this great evil ( saith he ) and sin against the lord , my good and gracious god ? and paul , the love of christ constrains us : and having received these promises , let us cleanse our selves from all pollutions of flesh and spirit . but now if a man be so under the power of his lust , that he hath nothing but law to oppose it withall , if he cannot fight against it with gospel weapons , but deals with it altogether with hell and judgement , which are the proper arms of the law , it is most evident , that sin hath possessed it self of his will and affections , to a very great prevalency and conquest . such a person hath cast off ( as to the particular spoken of ) the conduct of renewing grace , and is kept from ruine onely by restraining grace ; and so far is he fallen from grace , and returned under the power of the law ; and can it be thought that this is not a great provocation to christ , that men should cast off his easie gentle yoke and rule , and cast themselves under the iron yoke of the law , meerly out of indulgence unto their lusts ? try thy self by this also : when thou art by sin driven to make a stand , so that thou must either serve it , and rush at the command of it into folly , like the horse into the battel , or make head against it to suppress it ; what doest thou say to thy soul ? what doest thou expostulate with thy self ? is this all ? hell will be the end of this course , vengeance will meet with me , and find me out ; it is time for thee to look about thee , evil lyes at the door . pauls main argument to evince , that sin shall not have dominion over believers , is , that they are not under the law , but under grace , rom. 6.14 . if thy contendings against sin be all on legal accounts , from legal principles and motives , what assurance canst thou attain unto , that sin shall not have dominion over thee , which will be thy ruine ? yea know that this reserve will not long hold out : if thy lust hath driven thee from stronger gospel forts , it will speedily prevail against this also ; do not suppose that such considerations will deliver thee , when thou hast voluntarily given up to thine enemy those helps and means of preservation which have a thousand times their strength . rest assuredly in this , that unless thou recover thy self with speed from this condition , the thing that thou fearest will come upon thee ; what gospel principles do not , legal motives cannot doe . ( 5 ) when it is probable that there is , or may be somewhat of judiciary hardness , or at least chastening punishment in thy lust as disquieting ; this is another dangerous symptome . that god doth sometimes leave even those of his own , under the perplexing power at least of some lust or sin , to correct them for former sins , negligence and folly , i no way doubt . hence was that complaint of the church , why hast thou hardened us from the fear of thy name , isa. 63.17 . that this is his way of dealing with unregenerate men , no man questions . but how shall a man know whether there be any thing of gods chastening hand , in his being left to the disquietment of his distemper ? answ. examine thy heart and wayes : what was the state and condition of thy soul before thou fellest into the intanglements of that sin which now thou so complainest of ? hadst thou been negligent in duties ? hadst thou lived inordinately to thy self ? is there the guilt of any great sin lying upon thee unrepented of ? a new sin may be permitted , as well as a new affliction sent to bring an old sin to remembrance ? hast thou received any eminent mercy , protection , deliverance , which thou diddest not improve in a due manner , nor wast thankfull for ? or hast been exercised with any affliction , without labouring for the appointed end of it ? or hast thou been wanting to the opportunities of glorifying god in thy generation , which in his good providence he had graciously afforded unto thee ? or hast thou conformed thy self unto the world and the men of it , through the abounding of temptations in the dayes wherein thou livest ? if thou findest this to have been thy state , awake , call upon god ; thou art fast asleep in a storm of anger round about thee . ( 6 ) when thy lust hath already withstood particular dealings from god against it . this condition is described , isa. 57.17 . for the iniquity of his coveteousness i was wroth , and smote him , i hid me and was wroth , and he went on frowardly in the way of his heart . god had dealt with them about their prevailing lust , and that several wayes , by affliction and desertion . but they held out against all : this is a sad condition which nothing but meer soveraign grace ( as god expresses it in the next verse , ) can relieve a man in , and which no man ought to promise himself , or bear himself upon . god oftentimes in his providential dispensations meets with a man , and speaks particularly to the evil of his heart , as he did to joseph's brethren in their selling of him into egypt . this makes the man reflect on his sin , and judge himself in particular for it . god makes it to be the voice of the danger , affliction , trouble , sickness that he is in , or under . sometimes in reading of the word , god makes a man stay on something that cuts him to the heart , and shakes him as to his present condition . more frequently in the hearing of the word preached ( his great ordinance for conviction , conversion and edification ) doth he meet with men . god often hews men by the sword of his word in that ordinance ; strikes directly on their bosome beloved lust ; startles the sinner , makes him engage into the mortification and relinquishment of the evil of his heart . now if his lust have taken such hold on him , as to enforce him to break these bonds of the lord , and to cast these cords from him ; if it overcomes these convictions , and gets again into its old posture ; if it can cure the wounds it so receives , that soul is in a sad condition . unspeakable are the evils which attend such a frame of heart : every particular warning to a man in such an estate , is an inestimable mercy ; how then doth he despise god in them , who holds out against them ; and what infinite patience is this in god , that he doth not cast off such an one , and swear in his wrath , that he shall never enter into his rest. these and many other evidences are there of a lust that is dangerous , if not mortal . as our saviour said of the evil spirit , this kind goes not out but by fasting and prayer : so say i of lusts of this kind ; an ordinary course of mortification will not doe it , extraordinary wayes must be fixed on . this is the first particular direction ; consider whether the lust or sin you are contending with , hath any of these dangerous symptoms attending of it . before i proceed , i must give one caution by the way , lest any be deceived by what hath been spoken . whereas i say , the things and evils above mentioned may befall true believers , let not any that finds the same things in himself , thence or from thence conclude that he is a true believer . these are the evils that believers may fall into , and be ensnared withall , not the things that constitute a believer . a man may as well conclude that he is a believer , because he is an adulterer ; because david that was so , fell into adultery ; as conclude it from the signs foregoing , which are the evils of sin and sathan in the hearts of believers . the seventh of the romans contains the description of a regenerate man. he that shall consider what is spoken of his dark side , of his unregenerate part , of the indwelling power and violence of sin remaining in him , and because he finds the like in himself , conclude that he is a regenerate man , will be deceived in his reckoning . it is all one as if you should argue , a wise man may be sick and wounded , yea do some things foolishly , therefore every one who is sick and wounded and does things foolishly , is a wise man. or as if a silly deformed creature hearing one speaking of a beautifull person , should , say that he had a mark or a scarre that much disfigured him , should conclude that because he hath himself scarres , and moles , and warts , that he also is beautifull . if you will have evidences of your being believers , it must be from those things that constitute men believers . he that hath these things in himself , may safely conclude , if i am a believer , i am a most miserable one . but that any man is so , he must look for other evidences , if he will have peace . chap. x. the second particular direction . get a clear sense of ( 1 ) the guilt of the sin perplexing . considerations for help therein proposed . ( 2 ) the danger manifold : 1. hardening . 2. temporal correction . 3. loss of peace and strength . 4. eternal destruction . rules for this management of the consideration . ( 3 ) the evil of it : 1. in grieving the spirit . 2. wounding the new creature . the second direction is this , get a clear and abiding sense upon thy mind and conscience of the ( 1 ) guilt , ( 2 ) danger , ( 3 ) evil of that sin wherewith thou art perplexed . ( 1 ) of the guilt of it . it is one of the d●ceits of a prevailing lust , to extenuate its own guilt . is it not a little one ? when i go and bow my self in the house of rimmon , god be mercifull to me in this thing . though this be bad , yet it is not so bad as such and such an evil , others of the people of god have had such a frame ; yea what dreadful actual sins have some of them fallen into ! innumerable wayes there are whereby sin diverts the mind from a right and due apprehension of its guilt . it s noysom exhalations darken the mind , that it cannot make a right judgment of things ; perplexing reasonings , extenuating promises , tumultuating desires , treacherous purposes of ●●linquishment , hopes of mercy ; all have a share in disturbing the mind , in its consideration of the guilt of a prevailing lust. the prophet tells us , that lust will do thus wholly , when it comes to the height : hos. 4.11 . whoredom and wine and new wine take away the heart : the heart , ( i.e. ) the understanding , as it is often used in the scripture . and as they accomplish this work to the height in unregenerate persons , so in part in rege●●rate also . solomon tells you of him who was enticed by the lewd woman , that he was among the simple ones , he was a young man voyd of understanding , prov. 7.7 . and wherein did his folly appear ? why sayes he , in the 23d vers . he knew not that it was for his life ; he considered not the guilt of the evil that he was involved in . and the lord rendring a reason why his dealings with ephraim took no better effect , gives this account : ephraim is like a silly dove without heart , hos. 7.11 . had no understanding of his own miserable condition . had it been possible that david should have lain so long in the guilt of that abominable sin , but that he had innumerable corrupt reasonings , hindering him from taking a clear view of its ugliness and guilt in thc glass of the law ? this made the prophet that was sent for his awaking , in his dealings with him , to shut up all subterfuges and pretences , by his parable ; that so he might fall fully under a sense of the guilt of it . this is the proper issue of lust in the heart , it darkens the mind that it shall not judge aright of its guilt ; and many other wayes it hath for its own extenuation , that i shall not now insist on . let this then be the first care of him that would mortifie sin , to fix a right judgement of its guilt in his mind . to which end take these considerations to thy assistance : 1. though the power of sin be weakened by inherent grace in them that have it , that sin shall not have dominion over them , as it hath over others , yet the guilt of sin that doth yet abide and remain , is aggravated and heightned by it , rom. 6.1 , 2. what shall we say then ? shall we continue in sin that grace may abound ? god forbid , how shall we that are dead to sin , live any longer therein ? how shall we that are dead ; the emphasis is on the word we. how shall we do it , who ( as he afterwards describes it , ) have received grace from christ to the contrary ? we ( doubtless ) are more evil than any , if we do it . i shall not insist on the special aggravations of the sins of such persons ; how they sin against more love , mercy , grace , assistance , relief , means and deliverances , than others . but let this consideration abide in thy mind . there is inconceivably more evil and guilt in the evil of thy heart , that doth remain , than there would be in so much sin , if thou hadst no grace at all . observe , 2. that as god sees abundance of beauty and excellency in the desires of the hearts of his servants , more than in any the most glorious works of other men , yea more than in most of their own outward performances , which have a greater mixture of sin than the desires and pantings of grace in the heart have : so god sees a great deal of evil in the working of lust in their hearts , yea and more than in the open notorious acts of wicked men , or in many outward sins whereinto the saints may fall ; seeing against them there is more opposition made , and more humiliation generally followes them . thus christ , dealing with his decaying children , goes to the root with them ; layes aside their profession , rev. 3.15 . i know thee , thou art quite another thing than thou professest , and this makes thee abominable . so then ; let these things and the like considerations lead thee to a clear sense of the guilt of thy indwelling lust , that there may be no room in thy heart for extenuating or excusing thoughts , whereby sin insensibly will get strength and prevail . ( 2 ) consider the danger of it , which is manifold : 1. of being hardened by its deceitfulness : this the apostle sorely charges on the hebrews , ch . 3. v. 12 , 13. take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god : but exhort one another daily , while it is called to day , lest any of you be hardened through the deceitfulness of sin . take heed ( saith he ) use all means , consider your temptations , watch diligently , there is a treachery , a deceit in sin , that tends to the hardening of your hearts from the fear of god. the hardening here mentioned is to the utmost ; utter obduration ; sin tends to it , and every distemper and lust will make at least some progress towards it . thou that wast tender , and did'st use to melt under the word , under afflictions , wilt grow ( as some have profanely spoken , ) sermon-proof , and sickness-proof ; thou that did'st tremble at the presence of god , thoughts of death , and appearance before him , when thou hadst more assurance of his love than now thou hast , shalt have a stoutness upon thy spirit , not to be moved by these things . thy soul and thy sin shall be spoken of , and spoken to , and thou shalt not be at all concerned ; but shalt be able to pass over duties , praying , hearing , reading , and thy heart not in the least affected . sin will grow a light thing to thee ; thou wilt pass by it as a thing of nought ; this it will grow to , and what will be the end of such a condition ? can a sadder thing befall thee ? is it not enough to make any heart to tremble , to think of being brought into that estate , wherein he should have slight thoughts of sin ; slight thoughts of grace , of mercy , of the blood of christ , of the law , heaven and hell , come all in at the same season ? take heed , this is that thy lust is working towards ; the hardening of the heart , searing of conscience , blinding of the mind , stupifying of the affections , and deceiving of the whole soul. 2. the danger of some great temporal correction , which the scripture calls vengeance , judgement , and punishment , psal. 89.30 , 31 , 32 , 33 , though god should not utterly cast thee off for this abomination that lyes in thy heart , yet he will visit with the rod ; though he pardon and forgive , he will take vengeance of thy inventions . o remember david and all his troubles ; look on him flying into the wilderness , and consider the hand of god upon him . is it nothing to thee , that god should kill thy child in anger , ruine thy estate in anger , break thy bones in anger , suffer thee to be a scandal and reproach in anger , kill thee , destroy thee , make thee lye down in darkness in anger ? is it nothing that he should punish , ruine , and undoe others for thy sake ? let me not be mistaken , i do not mean , that god doth send all these things alwayes on his in anger ; god forbid . but this i say , that when he doth so deal with thee , and thy conscience bears witness with him , what thy provocations have been , thou wilt find his dealings full of bitterness to thy soul. if thou fearest not these things , i fear thou art under hardness . 3. loss of peace and strength all a mans dayes . to have peace with god , to have strength to walk before god , is the summe of the great promises of the covenant of grace . in these things is the life of our souls . without them in some comfortable measure , to live , is to dye . what good will our lives do us , if we see not the face of god sometimes in peace ? if we have not some strength to walk with him ? now both these will an unmortified lust certainly deprive the souls of men of . this case is so evident in david , as that nothing can be more clear . how often doth he complain that his bones were broken , his soul disquieted , his wounds grievous on this account ? take other instances , isa. 57.18 . for the iniquity of his covetousness i was wroth , and hid my self . what peace i pray is there to a soul while god hides himself ? or strength whilest he smites ? hos. 5.15 . i will goe and return to my place , untill they acknowledge their offence , and seek my face . i will leave them , hide my face , and what will become of their peace and strength ? if ever then thou hast enjoyed peace with god , if ever his terrours have made thee afraid , if ever thou hast had strength to walk with him , or ever hast mourned in thy prayer , and been troubled because of thy weakness , think of this danger that hangs over thy head . it is perhaps but a little while and thou shalt see the face of god in peace no more : perhaps by to morrow thou shalt not be able to pray , read , hear , or perform any duties with the least chearfulness , life or vigour ; and possibly thou mayst never see a quiet hour whilest thou livest ; that thou mayst carry about thee broken bones full of pain and terrour all the dayes of thy life ; yea perhaps god will shoot his arrowes at thee , and fill thee with anguish and disquietness , with fears and perplexities , make thee a terror and an astonishment to thy self and others , shew thee hell and wrath every moment ; frighten and scare thee with sad apprehensions of his hatred , so that thy sore shall run in the night season , and thy soul shall refuse comfort ; so that thou shalt wish death rather than life , yea thy soul may choose strangling . consider this a little , though god should not utterly destroy thee , yet he might cast thee into this condition , wherein thou shalt have quick and living apprehensions of thy destruction . wont thy heart to thoughts hereof : let it know what is like to be the issue of its state , leave not this consideration untill thou hast made thy soul to tremble within thee . 4. there is the danger of eternal destruction . for the due management of this consideration , observe , i. that there is such a connexion between a continuance in sin and eternal destruction , that though god do's resolve to deliver some from a continuance in sin , that they may not be destroyed , yet he will deliver none from destruction that continue in sin . so that whilest any one lyes under an abiding power of sin , the threats of destruction and everlasting seperation from god are to be held out to him : so heb. 3.12 . to which adde heb. 10.38 . this is the rule of gods proceeding : if any man depart from him , draw back through unbelief , gods soul hath no pleasure in him ; that is , his indignation shall pursue him to destruction ; so evidently , gal. 6.8 . ii. that he who is so intangled ( as above described ) under the power of any corruption , can have at that present no clear prevailing evidence of his interest in the covenant , by the efficacy whereof he may be delivered from fear of destruction . so that destruction from the lord may justly be a terrour to him ; and he may , he ought to look upon it , as that which will be the end of his course and wayes . there is no condemnation to them that are in christ jesus , rom. 8.1 . true ! but who shall have the comfort of this assertion ? who may assume it to himself ? they that walk after the spirit , and not after the flesh. but you will say , is not this to perswade men to unbelief ? i answer , no ; there is a twofold judgement that a man may make of himself ; 1. of his person , and 2. of his wayes . it is the judgment of his wayes , not his person that i speak of ; let a man get the best evidence for his person that he can , yet to judge that an evil way will end in destruction , is his duty ; not to do it , is atheism . i do not say , that in such a condition a man ought to throw away the evidences of his personal interest in christ ; but i say , he cannot keep them . there is a two-fold condemnation of a mans self : first , in respect of desert , when the soul concludes , that it deserves to be cast out of the presence of god ; and this is so far from a business of vnbelief , that it is an effect of faith. secondly , with respect to the issue and event ; when the soul concludes it shall be damned . i do not say this is the duty of any one , nor do i call them to it . but this i say , that the end of the way wherein a man is , ought by him to be concluded to be death , that he may be provok'd to fly from it ; and this is another consideration , that ought to dwell upon such a soul , if it desire to be freed from the intanglement of its lusts. ( 3 ) consider the evils of it . i mean its present evils . danger respects what is to come ; evil what is present : some of the many evils that attend an unmortified lust , may be mentioned . 1. it grieves the holy and blessed spirit , which is given to believers to dwell in them and abide with them . so the apostle , ( ephes. 4.25 , 26 , 27 , 28 , 29. ) dehorting them from many lusts and sins , gives this as the great motive of it , vers . 30. grieve not the holy spirit , whereby you are sealed to the day of redemption . grieve not that spirit of god ( saith he ) whereby you receive so many and so great benefits ; of which he instances in one signal and comprehensive one , sealing to the day of redemption . he is grieved by it , as a tender and loving friend is grieved at the unkindness of his friend , of whom he hath well deserved ; so is it with this tender and loving spirit , who hath chosen our hearts for an habitation to dwell in , and there to do for us all that our souls desire . he is grieved by our harbouring his enemies , and those whom he is to destroy in our hearts with him . he doth not afflict willingly , nor grieve us , lam. 3.33 . and shall we daily grieve him ? thus is he said sometimes to be vexed , sometimes grieved at his heart , to express the greatest sense of our provocation . now if there be any thing of gracious ingenuity left in the soul , if it be not utterly hardened by the deceitfulness of sin , this consideration will certainly affect it . consider who and what thou art , who the spirit is that is grieved , what he hath done for thee , what he comes to thy soul about , what he hath already done in thee ; and be ashamed . among those who walk with god , there is no groater motive and incentive unto universal holiness , and the preserving of their hearts and spirits in all purity and cleanness , than this , that the blessed spirit who hath undertaken to dwell in them as temples of god , and to preserve them meet for him who so dwells in them , is continually considering what they give entertainment in their hearts unto ; and rejoyceth when his temple is kept undefiled ; that was an high aggravation of the sin of zimri , that he brought his adulteress into the congregation in the sight of moses , and the rest , who were weeping for the sins of the people , numb . 25.6 . and is it not an high aggravation of the countenancing a lust , or suffering it to abide in the heart , when it is ( as it must be , if we are believers ) entertained under the peculiar eye and view of the holy ghost ; taking care to preserve his tabernacle pure and holy ? 2. the lord jesus is wounded afresh by it ; his new creature in the heart is wounded . his love is foil'd , his adversary gratified . as a total relinquishment of him by the deceitfulness of sin , is the crucifying him afresh , and the putting of him to open shame , so every harbouring of sin that he came to destroy , wounds and grieves him . 3. it will take away a mans usefulness in his generation . his works , his endeavours , his labours seldom receive blessing from god. if he be a preacher , god commonly blows upon his ministry , that he shall labour in the fire , and not be honoured with any success , or doing any work for god ; and the like may be spoken of other conditions . the world is at this day full of poor withering professors ; how few are there that walk in any beauty , or glory ; how barren , how useless are they for the most part ● . amongst the many reasons that may be assigned of this sad estate , it may justly be feared , that this is none of the least effectual ; many men harbour spirit-devouring lusts in their bosomes , that lye as worms at the root of their obedience , and corrode and weaken it day by day . all graces , all the wayes and means whereby any graces may be exercised and improved , are prejudiced by this means ; and as to any success , god blasts such mens undertakings . this then is my second direction , and it regards the opposition that is to be made to lust , in respect of its habitual residence in the soul ; keep alive upon thy heart these or the like considerations , of its guilt , danger and evil ; be much in the meditation of these things ; cause thy heart to dwell and abide upon them . ingage thy thoughts into these considerations ; let them not go off , nor wander from them , untill they begin to have a powerfull influence upon thy soul ; untill they make it to tremble . chap. xi . the third direction proposed . load the conscience with the guilt of the perplexing distemper . the wayes and means whereby that may be done . the fourth direction . vehement desire for deliverance . the fifth . some distempers rooted deeply in mens natural tempers . considerations of such distempers : wayes of dealing with them . the sixth direction . occasions and advantages of sin to be prevented . the seventh direction . the first actings of sin vigorously to be opposed . this is my third direction : load thy conscience with the guilt of it . not onely consider , that it hath a guilt , but load thy conscience with the guilt of its actual eruptions and disturbances . for the right improvement of this rule , i shall give some particular directions . first , take gods me●hod in it , and begin with generals , a●● so descend to particulars . ( 1 ) charge thy conscience with that guilt which appears in it , from the rectitude and holiness of the law. bring the holy law of god into thy conscience ; lay thy corruption to it ; pray that thou mayest be affected with it . consider the holiness , spirituality , fiery severity , inwardness , absoluteness of the law ; and see how thou canst stand before it . be much ( i say ) in affecting thy conscience with the terrour of the lord in the law , and how righteous it is that every one of thy transgressions should receive a recompence of reward . perhaps thy conscience will invent shifts and evasions to keep off the power of this consideration ; as , that the condemning power of the law doth not belong to thee , thou art set free from it , and the like ; and so though thou be not conformable to it , yet thou needest not to be so much troubled at it . but , 1. tell thy conscience , that it cannot manage any evidence to the purpose , that thou art free from the condemning power of sin , whilest thy unmortified lust lyes in thy heart ; so that perhaps the law may make good its plea against thee for a full dominion , and then thou art a lost creature . wherefore it is best to ponder to the utmost , what it hath to say . assuredly he 〈◊〉 pleads in the most secret reserve of his heart , that he is freed from the condemning po●e● of the law , thereby secretly to countenance himself in giving the ●●●st allowance unto any sin or lust , is not able on gospel grounds to manage any evidence unto any tolerable spiritual security , that indeed he is in a due manner freed from what he so pretends himself to be delivered . 2. whatever be the issue , yet the law hath commission from god to seize upon transgressors wherever it find them , and so bring them before his throne , where they are to plead for themselves ; this is thy present case : the law hath found thee out , and before god it will bring thee : if thou canst plead a pardon , well and good ; if not , the law will do its work . 3. however , this is the proper work of the law , to discover sin in the guilt of it , to awake and humble the soul for it , to be a glass to represent sin in its colours ; and if thou denyest to deal with it on this account , it is not through faith , but through the hardness of thy heart and the deceitfulness of sin. this is a door that too many professors have gone out at , unto open apostasie ; such a deliverance from the law they have pretended , as that they would consult its guidance and direction no more ; they would measure their sin by it no more ; by little and little this principle hath insensibly from the notion of it proceeded to influence their practical understandings ; and having taken possession there , hath turned the will and affections loose to all manner of abominations . by such wayes ( i say then ) as these , perswade thy conscience to hearken diligently to what the law speaks in the name of the lord unto thee , about thy lust and corruption . oh! if thy ears be open , it will speak with a voyce that shall make thee tremble , that shall cast thee to the ground , and fill thee with astonishment . if ever thou wilt mortifie thy corruptions , thou must tye up thy conscience to the law , shut it from all shifts and exceptions untill it owns its guilt , with a clear and through apprehension : so that thence , ( as david speaks ) thy iniquity may ever be before thee . ( 2 ) bring thy lust to the gospel , not for relief , but for farther conviction of its guilt ; look on him whom thou hast pierced , and be in bitterness . say to thy soul ; what have i done ? what love , what mercy , what blood , what grace have i despised and trampled on ? is this the return i make to the father for his love , to the son for his blood , to the holy ghost for his grace ? doe i thus requite the lord ? have i defiled the heart that christ dyed to wash ; that the blessed spirit hath chosen to dwell in ? and can i keep my self out of the dust ? what can i say to the dear lord jesus ? how shall i hold up my head with any boldness before him ? doe i account communion with him of so little value , that for this vile lusts sake i have scarce left him any room in my heart ? how shall i escape , if i neglect so great salvation ? in the mean time , what shall i say to the lord ? love , mercy , grace , goodness , peace , joy , consolation , i have despised them all , and esteemed them as a thing of nought , that i might harbour a lust in my heart . have i obtained a view of gods fatherly countenance , that i might behold his face , and provoke him to his face ? was my soul washed , that room might be made for new defilements ? shall i endeavour to disappoint the end of the death of christ ? shall i daily grieve that spirit whereby i am sealed to the day of redemption ? entert●in thy conscience daily with this treaty . 〈◊〉 it can stand before this aggravation o● 〈◊〉 ●●i●t . if this make it not sink in some 〈◊〉 ▪ and melt , i fear thy case is dangerous . secondly , 〈…〉 particulars . as under the general 〈…〉 gospel , all the benefits of it are to be considered , as redemption , justification and the l●ke ; so in particular , consider the management of the love of them toward thine own soul , for the aggravation of the guilt of thy corruption . as , 1. consider the infinite patience and forbearance of god towards thee in particular : consider what advantages he might have taken against thee , to have made thee a shame and a reproach in this world , and an object of wrath for ever : how thou hast dealt treacherously and falsly with him from time to time , flattered him with thy lips , but broken all promises and engagements ; and that by the means of that sin thou art now in pursuit of ; and yet he hath spared thee from time to time , although thou seemest boldly to have put it to the tryal how long he could hold out : and wilt thou yet sin against him ? wilt thou yet weary him , and make him to serve with thy corruptions ? hast thou not often been ready to conclude thy self , that it was utterly impossible that he should bear any longer with thee ; that he would cast thee off , and be gracious no more ; that all his forbearance was exhausted , and hell and wrath was even ready prepared for thee ; and yet above all thy expectation he hath returned with visitations of love ; and wilt thou yet abide in the provocation of the eyes of his glory ? 2. how often hast thou been at the door of being hardened by the deceitfulness of sin ; and by the infinite rich grace of god hast been recovered to communion with him again ? hast thou not found grace decaying ; delight in duties , ordinances , prayer and meditation , vanishing ; inclinations to loose careless walking , thriving ; and they who before were entangled , almost beyond recovery ? hast thou not found thy self engaged in such wayes , societies , companies , and that with delight , as god abhorres ? and wilt thou venture any more to the brink of hardness ? 3. all gods gracious dealings with thee in providential dispensations , deliverances , afflictions , mercies , enjoyments , all ought here to take place . by these i say , and the like means , load thy conscience , and leave it not untill it be throughly affected with the guilt of thy indwelling corruption : untill it is sensible of its wound , and lye in the dust before the lord. unless this be done to the purpose , all other endeavours are to no purpose . whilest the conscience hath any means to alleviate the guilt of sin , the soul will never vigorously attempt its mortification . fourthly , being thus affected with thy sin , in the next place , get a constant longing , breathing after deliverance from the power of it . suffer not thy heart one moment to be contented with thy present frame and condition . longing desires after any thing , in things natural and civil , are of no value nor consideration , any farther , but as they incite and stirre up the person in whom they are , to a diligent use of means for the bringing about the thing aymed at . in spiritual things it is otherwise . longing , breathing and panting after deliverance , is a grace in its self , that hath a mighty power to conform the soul into the likeness of the thing longed after . hence the apostle describing the repentance and godly sorrow of the corinthians , reckons this as one eminent grace that was then set on work ; vehement desire , 2 cor. 7.11 . and in this case of indwelling sin , and the power of it , what frame doth he express himself to be in ? rom. 7.24 . his heart breaks out with longings into a most passionate expression of desire of deliverance . now if this be the frame of saints , upon the general consideration of indwelling sin , how is it to be heightened and increased , when thereunto is added the perplexing rage and power of any particular lust and corruption ? assure thy self , unless thou longest for deliverance thou shalt not have it . this will make the heart watchfull for all opportunities of advantage against its enemy ; and ready to close with any assistances that are afforded for its destruction ; strong desires are the very life of that praying alwayes which is enjoyned us in all conditions , and in none is more necessary than in this ; they set faith and hope on work , and are the souls moving after the lord. get thy heart then into a panting and breathing frame , long , sigh , cry out ; you know the example of david , i shall not need to insist on it . the fifth directions is , 5 ly , consider whether the distemper with which thou art perplexed , be not rooted in thy nature , and cherished , fomented and heightned from thy constitution . a proneness to some sins may doubtless lye in the natural temper and disposition of men . in this case consider ; 1. this is not in the least an extenuation of the guilt of thy sin. some with an open profaneness will ascribe gross enormities to their temper and disposition . and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration , i know not . it is from the f●ll , from the original depravation of our natures , that the fomes and nourishment of any sin abides in our natural temper . david reckons his being shapen in iniquity , and conception in sin , psal. 51.5 . as an aggravation of his following sin , not a lessening or extenuation of it . that thou art peculiarly inclined unto any sinfull distemper , is but a peculiar breaking out of original lust in thy nature , which should peculiarly abase and humble thee . 2. that thou hast to fix upon on this account , in reference to thy walking with god , is , that so great an advantage is given to sin , as also to satan , by this thy temper and disposition , that without extraordinary watchfulness , care and diligence , they will assuredly prevail against thy soul. thousands have been on this account hurryed headlong to hell , who otherwise ( at least ) might have gone at a more gentle , less provoking , less mischievous rate . 3. for the mortification of any distemper , so rooted in the nature of a man , unto all other wayes and means already named or farther to be insisted on , there is one expedient peculiarly suited . this is that of the apostle , 1 cor. 9.27 . i keep under my body , and bring it into subjection . the bringing of the very body into subjection , is an ordinance of god , tending to the mortification of sin. this gives check unto the natural root of the distemper , and withers it by taking away its fatness of soil . perhaps because the papists ( men ignorant of the righteousness of christ , the work of his spirit , and whole business in hand ) have layed the whole weight and stress of mortification in voluntary services and penances ; leading to the subjection of the body , knowing indeed the true nature neither of sin nor mortification , it may on the other side be a temptation to some , to neglect some means of humiliation , which by god himself are owned and appointed . the bringing of the body into subjection in the case insisted on , by cutting short the natural appetite , by fasting , watching , and the like , is doubtless acceptable to god , so it be done with the ensuing limitations . ( 1 ) that the outward weakening and impairing of the body , be not looked upon as a thing good in it self , or that any mortification doth consist therein , ( which were again to bring us under carnal ordinances ) but only as a means for the end proposed ; the weakening of any distemper in its natural root and seat . a man may have leanness of body and soul together . ( 2 ) that the means whereby this is done , namely , by fasting and watching , and the like , be not looked on as things that in themselves , and by virtue of their own power , can produce true mortification of any sin ; for if they would , sin might be mortified without any help of the spirit , in any unregenerate person in the world . they are to be looked on onely as wayes whereby the spirit may , and sometimes doth put forth strength for the accomplishing of his own work , especially in the case mentioned . want of a right understanding and due improvement of these and the like considerations , hath raised a mortification among the papists that may be better applyed to horses and other beasts of the field , than to believers . this is the summe of what hath been spoken ; when the distemper complained of , seems to be rooted in natural temper and constitution , in applying our souls to a participation of the blood and spirit of christ , an endeavour is to be used , to give check in the way of god , to the natural root of that distemper . sixthly , consider what occasions , what advantages thy distemper hath taken to exert and put forth it self , and watch against them all . this is one part of that duty which our blessed saviour recommends to his disciples under the name of watching , mark 13.37 . i say unto you all , watch ; which in luk. 21.34 . is , take heed that your hearts be not overcharged : watch against all eruptions of thy corruptions . i mean that duty which david professed himself to be exercised unto : i have ( saith he ) kept my self from mine iniquity . he watched all the wayes and workings of his iniquity to prevent them , to rise up against them . this is that which we are called unto under the name of considering our wayes : consider what wayes , what companyes , what opportunities , what studies , what businesses , what conditions , have at any time given , or do usually give advantages to thy distempers , and set thy self heedfully against them all . men will do this with respect unto their bodily infirmities and distempers ; the seasons , the dyet , the ayre , that have proved offensive shall be avoyded . are the the things of the soul of less importance ? know that he that dares to d●lly with occasions of sin , will dare to sin. he that will venture upon temptations unto wickedness , will venture upon wickedness . hazael thought he should not be so wicked as the prophet told him he would be : to convince him , the prophet tells him no more , but thou shalt be king of syria . if he will venture on temptations unto cruelty , he will be cruel . tell a man he shall commit such and such sins , he will startle at it : if you can convince him , that he will venture on such occasions and temptations of them , he will have little ground left for his confidence . particular directions belonging to this head are many , not now to b● insisted on . but because this head is of no less importance than the whole doctrine here handled , i have a● large in another treatise , about entering into temptations , treated of it . seventhly , rise mightily against the first actings of thy distemper , its first conceptions ; suffer it not to get the least ground . do not say , thus far it shall go , and no farther . if it have allowance for one step , it will take another . it is impossible to fix bounds to sin. it is like water in a channel ; if it once break out , it will have its course . it s not acting , is easier to be compassed than its bounding . therefore doth james give that gradation and process of lust , chap. 1.14 , 15. that we may stop at the entrance . dost thou find thy corruption to begin to entangle thy thoughts ; rise up with all thy strength against it , with no less indignation than if it had fully accomplished what it aims at . consider what an unclean thought would have ; it would have thee roll thy self in folly and filth . ask envy what it would have ; murder and destruction is at the end of it . set thy self against it with no less vigour , than if it had utterly debased thee to wickedness . without this course thou wilt not prevail . as sin gets ground in the affections to delight in it , it gets also upon the understanding to slight it . chap. xii . the eighth direction . thoughtfulness of the excellency of the majesty of god. our vnacquaintedness with him , proposed and considered . eighthly , use and exercise thy self to such meditations as may serve to fill thee at all times with self-abasement and thoughts of thine own vileness : as , 1. be much in thoughtfulness of the excellency of the majesty of god , and thine infinite inconceivable distance from him ; many thoughts of it cannot but fill thee with a sense of thine own vileness , which strikes deep at the root of any indwelling sin. when job comes to a clear discovery of the greatness and excellency of god , he is filled with self-abhorrency , and is pressed to humiliation , job 42.5 , 6. and in what state doth the prophet habakkuk affirm himself to be cast , upon the apprehension of the majesty of god ? chap. 3.16 . with god ( sayes job ) is terrible majesty , job 37.22 . hence were the thoughts of them of old , that when they had seen god they should dye . the scripture abounds in this self-abasing consideration , comparing the men of the earth to grashoppers , to vanity , the dust of the ballance in respect of god , isa. 40.13 , 14 , 15. be much in thoughts of this nature , to abase the pride of thy heart , and to keep thy soul humble within thee . there is nothing will render thee in a greater indisposition to be imposed on by the deceits of sin , than such a frame of heart . think greatly of the greatness of god. 2. think much of thine unacquaintedness with him ; though thou knowest enough to keep thee low and humble , yet how little a portion is it that thou knowest of him ! the contemplation hereof cast that wise man into that apprehension of himself , which he expresses , prov. 30.2 , 3 , 4. surely i am more brutish than any man , and have not the understanding of a man. i neither learned wisdom , nor have the knowledge of the holy. who hath ascended up into heaven , or descended ? who hath gathered the wind in his fists ? who hath bound the waters in a garment ? who hath established the ends of the earth ? what is his name , and what is his sons name if thou canst tell ? labour with this also to take down the pride of thy heart . what do●t thou know of god ? how little a portion is it ? how immense is he in his nature ? c●nst thou look without terrour into the abyss of eternity ? thou canst not bear the rayes of his glorious being . because i look on this consideration of great use in our walking with god , so far as it may have ( as it may have ) a consistency with that filial boldness which is given us in jesus christ to draw nigh to the throne of grace , i shall farther insist upon it , to give an abiding impression of it to the souls of them who desire to walk humbly with god. consider then i say , to keep thy heart in continual awe of the majesty of god , that persons of the most high and eminent attainments , of the nearest and most familiar communion with god , do yet in this life know but a very little of him , and his glory . god reveals his name to moses , the most glorious attributes that he hath manifested in the covenant of grace , exod. 34.5 , 6. yet all are but the back-parts of god. all that he knowes by it , is but little , low , compared to the perfection of his glory . hence it is with peculiar reference to moses , that it is said , no man hath seen god at any time , joh. 1.18 . of him in comparison with christ doth he speak , vers . 17. and of him it is here said , no man ( no not moses , the most eminent among them ) hath seen god at any time . we speak much of god , can talk of him , his wayes , his works , his counsels all the day long ; the truth is , we know very little of him ; our thoughts , our meditations , our expressions of him are low , many of them unworthy of his glory , none of them reaching his perfections . you will say , that moses was under the law , when god wrapped up himself in darkness , and his mind in types and clouds and dark institutions . under the glorious shining of the gospel , which hath brought life and immortality to light , god being revealed from his own bosome , we now know him much more clearly , and as he is : we see his face now , and not his back-parts onely as moses did . ans. 1. i acknowledge a vast , and almost unconceivable difference between the acquaintance we now have with god , after his speaking to us by his own son , and that which the generality of the saints had under the law : for although their eyes were as good , sharp and clear as ours , their faith and spiritual understanding not behind ours , the object as glorious unto them as unto us , yet our day is more clear than theirs was ; the clouds are blown away and scattered , the shadowes of the night are gone and fled away , the sun is risen , and the means of sight is made more eminent and clear than formerly . yet , 2. that peculiar sight which moses had of god , exod. 34. was a gospel-sight , a sight of god as gracious , &c. and yet it 's called but his back-parts , that is , but low and mean , in comparison of his excellencies and perfections . 3. the apostle exalting to the utmost this glory of gospel light above that of the law , manifesting that now the veil causing darkness is taken away ; so that with open or uncovered face we behold the glory of the lord ; tells us how : as in a glass , 2 cor. 3.18 . in a glass . how is that ? clearly , perfectly ? alas no : he tells you how that is , 1 cor. 13.12 . we see through a glass darkly , saith he : it is not a telescope , that helps us to see things afar off , concerning which the apostle speaks ; and yet what poor helps are they ! how short do we come of the truth of things , notwithstanding their assistance ! it is a looking-glass whereunto he alludes , ( where are only obscure species and images of things , and not the things themselves ) and a sight therein , that he compares our knowledge to : he tells you also that all that we do see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or through this glass , is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a riddle , in darkness and obscurity ; and speaking of himself ( who surely was much more clear sighted than any now living ) he tells us that he saw but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in part ; he saw but the back-parts of heavenly things , v. 12. and compares all the knowledge he had attained of god , to that he had of things when he was a child , vers . 11. it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yea such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it shall be destroyed or done away . we know what weak , feeble , uncertain notions and apprehensions children have of things of any abstru●● consideration ; how when they grow up with any improvements of parts and abilities , those conceptions vanish , and they are ashamed of them . it is the commendation of a child , to love , honour , believe and obey his father ; but for his science and notions , his father knowes their childishness and folly. notwithstanding all our confidence of high attainments , all our notions of god are but childish in respect of 〈◊〉 infinite perfections . we lisp and babble ▪ 〈◊〉 say we know not what , for the most part ; in our most accurate ( as we think ) conceptions and notions of god. we may love , honour , believe and obey our father , and therewith he accepts our childish thoughts , for they are but childish . we see but his back-parts , we know but little of him . hence is that promise , wherewith we are so often supported and comforted in our distress ; we shall see him as he is ; we shall see him face to face ; know as we are known ; comprehend that for which we are comprehended , 1 cor. 15.12 . 1 joh. 3.2 . and positively , now we see him not : all concluding that here we see but his back-parts , not as he is , but in a dark obscure representation , not in the perfection of his glory . the queen of sheba had heard much of solomon , and framed many great thoughts of his magnificence in ●er mind thereupon ; but when she came and saw his glory , she was forced to confess , that the one half of the truth had not been told her . we may suppose that we have here attained great knowledge , clear and high thoughts of god ; but alas ! when he shall bring us into his presence , we shall cry out , we never knew him as he is : the thousandth part of his glory and perfection and blessedness , never entred into our hearts . ●●te apostle tells us ; 1 joh. 3.2 . that we know not what we our selves shall be ; what we shall find our selves in the issue ; much less will it enter into our hearts to conceive , what god is , and what we shall find him to be . consider either him who is to be known , or the way whereby we know him , and this will farther appear . first , we know so little of god , because it is god who is thus to be known ; that is , he who hath described himself to us very much by this , that we cannot know him : what else doth he intend where he calls himself invisible , incomprehensible , and the like ? that is , he whom we doe not , cannot know as he is ; and our farther progress consists more in knowing what he is not , than what he is . thus is he described to be immortal , infinite ; that is , he is not as we are , mortal , finite , and limited . hence is that glorious description of him , 1 tim. 6.16 . who only hath immortality , dwelling in the light which no man can approach unto , whom no man hath seen nor can see . his light is such as no creature can approach unto : he is not seen , not because he cannot be seen , but because we cannot bear the sight of him . the light of god ( in whom is no darkness ) forbids all access to him by any creature whatever : we who cannot behold the sun in its glory , are too too weak to bear the beams of infinite brightness . on this consideration ( as was said ) the wise man professeth himself a very beast , and not to have the understanding of a man , prov. 30.2 . that is , he knew nothing in comparison of god , so that he seemed to have lost all his understanding , when once he came to the consideration of him , his work and his wayes . in this consideration let our souls descend to some particulars . 1. for the being of god ; we are so far from a knowledge of it , so as to be able to instruct one another therein , by words and expressions of it , as that to frame any conceptions in our mind , with such species and impressions of things as we receive the knowledge of all other things by , is to make an idol to our selves , and so to worship a god of our own making , and not the god that made us . we may as well and as lawfully hew him out of wood , or stone , as form him a being in our minds suited to our apprehensions . the utmost of the best of our thoughts of the being of god is , that we can have no thoughts of it . our knowledge of a being is but low , when it mounts no higher but only to know that we know it not . 2. there be some things of god , which he himself hath taught us to speak of , and to regulate our expressions of them ; but when we have so done , we see not the things themselves , we know them not : to believe and admire is all that we attain to . we profess ( as we are taught , ) that god is infinite , omnipotent , eternal ; and we know what disputes and notions there are about omnipresence , immensity , infiniteness and eternity . we have ( i say ) words and notions about these things , but as to the things themselves , what do we know ? what do we comprehend of them ? can the mind of man do any more but swallow it self up in an infinite abyss , which is as nothing ; give it self up to what it cannot conceive , much less express ? is not our understanding brutish in the contemplation of such things ? and is as if it were not ; yea the perfection of our understanding , is , not to understand , and to rest there : they are but the back parts of eternity and infiniteness that we have a glimpse of . what shall i say of the trinity , or the subsistence of distinct persons in the same individual essence ; a mystery by many denyed , because by none understood ; a mystery whose every letter is mysterious . who can declare the generation of the son , the procession of the spirit , or the difference of the one from the other ? but i shall not farther instance in particulars . that infinite and inconceivable distance that is between him and us , keeps us in the dark as to any sight of his face , or clear apprehension of his perfections . we know him rather by what he does , than by what he is : by his doing us good , than by his essential goodness ; and how little a portion of him ( as job speaks ) is hereby discovered ? secondly , we know little of god , because it is faith alone whereby here we know him ; i shall not now discourse about the remaining impressions on the hearts of all men by nature that there is a god , nor what they may rationally be taught concerning that god , from the works of his creation and providence , which they see and behold ; it is confessedly ( and that upon the wofull experience of all ages ) so weak , low , dark , confused , that none ever on that account glorified god as they ought , but notwithstanding all their knowledge of god , were indeed without god in the world . the chief and ( upon the matter ) almost only acquaintance we have with god , and his dispensations of himself , is by faith. he that cometh to god must believe that he is , and that he is a rewarder of them that seek him , heb. 11.6 . our knowledge of him , and his rewarding , ( the bottom of our obedience or comeing to him ) is believing . we walk by faith , and not by sight , 2 cor. 5.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by faith , and so by faith , as not to have any express idea , image , or species of that which we believe : faith is all the argument we have of things not seen , heb. 11.1 . i might here insist upon the nature of it , and from all its concomitants and concernments manifest , that we know but the back-parts of what we know by faith onely . as to its rise , it is built purely upon the testimony of him whom we have not seen ; as the apostle speaks , how can ye love him whom you have not seen ? that is , whom you know not but by faith that he is : faith receives all upon his testimony , whom it receives to be , onely upon his own testimony . as to its nature it is an assent upon testimony , not an evidence upon demonstration ; and the object of it is ( as was said before ) above us . hence our faith ( as was formerly observed ) is called a seeing darkly as in a glass : all that we know this way ( and all that we know of god we know this way ) is but low , and dark , and obscure . but you will say , all this is true , but yet it is onely so to them that know not god ( perhaps ) as he is revealed in jesus christ ; with them who do so , 't is otherwise . it is true , no man hath seen god at any time , but the onely begotten son , he hath revealed him , joh. 1.17 , 18. and , the son of god is now come , and hath given us an understanding that we may know him that is true , 1 joh. 5.20 . the illumination of the glorious gospel of christ who is the image of god shineth upon believers , 2 cor. 4.4 . yea and god who commanded light to shine out of darkness , shines into their hearts , to give them the knowledge of his glory in the face of his son , v. 6. so that though we were darkness , yet we are now light in the lord , eph. 5.8 . and the apostle sayes , we all with open face behold the glory of the lord , 2 cor. 3.18 . and we are now so far from being in such darkness , or at such a distance from god , that our communion and fellowship is with the father and the son , 1 joh. 1.3 . the light of the gospel whereby now god is revealed , is glorious ; not a star , but the sun in his beauty is risen upon us ; and the veil is taken from our faces ; so that though unbelievers , yea and perhaps some weak believers may be in some darkness , yet those of any growth , or considerable attainments have a clear sight and view of the face of god in jesus christ. a. 1. the truth is , we all of us know enough of him to love him more than we doe , to delight in him , and serve him , believe him , obey him , put our trust in him above all that we have hitherto attained . our darkness and weakness is no plea for our negligence and disobedience . who is it that hath walked up to the knowledge that he hath had of the perfections , excellencies , and will of god ? gods end in giving us any knowledge of himself here , is that we may glorifie him as god ; that is , love him , serve him , believe and obey him , give him all the honour and glory that is due from poor sinfull creatures , to a sin-pardoning god , and creator ; we must all acknowledge , that we were never throughly transformed into the image of that knowledge which we have had . and had we used our talents well , we might have been trusted with more . 2. comparatively , that knowledge which we have of god by the revelation of jesus christ in the gospel , is exceeding eminent and glorious . it is so in comparison of any knowledge of god that might otherwise be attained , or was delivered in the law under the old testament , which had but the shadow of good things , not the express image of them . this the apostle pursues at large , 2 cor. 3. christ hath now in these last dayes revealed the father from his own bosome , declared his name , made known his mind , will and councel in a far more clear , eminent , distinct manner than he did formerly , whilest he kept his people under the poedagogy of the law : and this is that which for the most part is intended in the places before mentioned ; the clear , perspicuous delivery and declaration of god , and his will in the gospel is expresly exalted in comparison of any other way of revelation of himself . 3. the difference between believers and vnbelievers as to knowledge , is not so much in the matter of their knowledge , as in the manner of knowing . unbelievers some of them may know more , and be able to say more of god , his perfections and his will , than many believers , but they know nothing as they ought : nothing in a right manner , nothing spiritually and savingly ; nothing with an holy , heavenly light . the excellency of a believer is not , that he hath a large apprehension of things , but that what he doth apprehend ( which perhaps may be very little ) he sees it in the light of the spirit of god , in a saving soul-transforming light : and this is that which gives us communion with god , and not prying thoughts , or curious raised notions . 4. jesus christ by his word and spirit , reveals to the hearts of all his , god as a father , as a god in covenant , as a rewarder , every way sufficiently to teach us to obey him here , and to lead us to his bosome , to lye down there in the fruition of him to eternity : but yet now , 5. notwithstanding all this , it is but a little portion we know of him , we see but his back-parts . for , ( 1 ) the intendment of all gospel revelation is not to unveil gods essential glory , that we should see him as he is , but meerly to declare so much of him as he knowes sufficient to be a bottom of our faith , love , obedience , and coming to him . that is , of the faith which here he expects from us : such services as beseem poor creatures in the middest of temptations ; but when he calls us to eternal admiration and contemplation , without interruption , he will make a new manner of discovery of himself , and the whole shape of things , as it now lies before us , will depart as a shadow . ( 2 ) we are dull and slow of heart to receive the things that are in the word revealed . god by our infirmity and weakness , keeping us in continual dependance on him , for teachings and revelations of himself out of his word , never in this world bringing any soul to the utmost of what is from the word to be made out and discovered ; so that although the way of revelation in the gospel be clear and evident , yet we know little of the things themselves that are revealed . let us then revive the use and intendment of this consideration ; will not a due apprehension of this unconceivable greatness of god , and that infinite distance wherein we stand from him , fill the soul with an holy and awfull fear of him ; so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever ? let the soul be continually wonted to reverential thoughts of gods greatness and omnipresence , and it will be much upon its watch , as to any undue deportments ; consider him with whom you have to doe ; even our god is a consuming fire ; and in your greatest abashments at his presence and eye , know , that your very nature is too narrow to bear apprehensions suitable to his essential glory . chap. xiii . the ninth direction . when the heart is disquieted by sin , speak no peace to it , untill god speak it . peace without detestation of sin , unsound ; so is peace measured out unto our selves . how we may know when we measure our peace unto our selves . directions as to that enquiry . the vanity of speaking peace slightly . also of doing it on one singular account , not universally . in case god disquiet the heart about the guilt of its distempers either in respect of its root and indwelling , or in respect of any eruptions of it , take heed thou speakest not peace to thy self before god speaks it ; but hearken what he sayes to thy soul : this is our next direction , without the observation whereof , the heart will be exceedingly exposed to the deceitfulness of sin. this is a business of great importance . it is a sad thing for a man to deceive his own soul herein . all the warnings god gives us in tenderness to our souls , to trye and examine our selves , do tend to the preventing of this great evil of speaking peace groundlesly to our selves , which is upon the issue to bless our selves in an opposition to god. it is not my business to insi●t upon the danger of it , but to help believers to prevent it , and to let them know when they do so . to mannage this direction aright , observe , ( 1 ) that as it is the great prerogative and sovereignty of god to give grace to whom he pleases , ( he hath mercy on whom he will , rom. 9.16 . and among all the sons of men , he calls whom he will , and sanctifies whom he will , ) so among those so called and justified , and whom he will save , he yet reserves this priviledge to himself , to speak peace to whom he pleaseth , and in what degree he pleaseth , even amongst them on whom he hath bestowed grace . he is the god of all consolation , in an especial manner in his dealing with believers : that is , of the good things that he keeps locked up in his family , and gives out of it to all his children at his pleasure . this the lord insists on , isa. 57.16 , 17 , 18. it is the case under consideration that is there insisted on . when god sayes he will heal their breaches and disconsolations , he assumes this priviledge to himself in an especial manner . i create it , vers . 19. even in respect of these poor wounded creatures , i create it , and according to my soveraignty make it out as i please . hence as it is with the collation of grace in reference to them that are in the state of nature ; god doth it in great curiosity , and his proceedings therein , in taking and leaving , as to outward appearances , quite besides , and contrary oft-times to all probable expectations ; so is it in his communication of peace and joy in reference unto them that are in the state of grace ; he gives them out oft times quite besides our expectation , as to any appearing grounds of his dispensations . ( 2 ) as god creates it for whom he pleaseth , so it is the prerogative of christ , to speak it home to the conscience : speaking to the church of laodicea , who had healed her wounds falsly , and spoke peace to her self when she ought not , he takes to himself that title , i am the amen ; the faithfull witness , revel . 3.14 . he bears testimony concerning our condition as it is indeed ; we may possibly mistake , and trouble our selves in vain , or flatter our selves upon false grounds , but he is the amen , the faithfull witness , and what he speaks of our state and condition , that it is indeed , isa. 11.3 . he is said not to judge according to the sight of the eye , not according to any outward appearance , or any thing that may be subject to a mistake , as we are apt to do ; but he shall judge and determine every cause as it is indeed . take these two previous observations , and i shall give some rules whereby men may know whether god speaks peace to them , or whether they speak peace to themselves onely . ( 1 ) men certainly speak peace to themselves , when their so doing is not attended with the greatest detestation imaginable of that sin in reference whereunto they do speak peace to themselves , and abhorrency of themselves for it . when men are wounded by sin , disquieted and perplexed , and knowing that there is no remedy for them , but onely in the mercyes of god through the blood of christ , do therefore look to him , and to the promises of the covenant in him , and thereupon quiet their hearts that it shall be well with them , and that god will be exalted that he may be gracious to them , and yet their souls are not wrought to the greatest detestation of the sin or sins upon the account whereof they are disquieted ; this is to heal themselves , and not to be healed of god. this is but a great and strong wind , that the lord is nigh unto , but the lord is not in the wind . when men do truely look upon christ whom they have pierced , ( without which there is no healing or peace , ) they will mourn , zech. 12.10 . they will mourn for him even upon this account , and detest the sin that pierced him . when we go to christ for healing , faith eyes him peculiarly as one pierced . faith takes several views of christ according to the occasions of address to him , and communion with him that it hath . sometimes it views his holiness , sometimes his power , sometimes his love , his favour with his father . and when it goes for healing and peace , it looks especially on the blood of the covenant , on his sufferings ; for by his stripes are we healed , and the chastisement of our peace was upon him , isa. 53.5 . when we look for healing , his stripes are to be eyed ; not in the outward story of them , which is the course of popish devotionists , but in the love , kindness , mystery and design of the cross. and when we look for peace , his chastisements must be in our eye : now this i say , if it be done according to the mind of god , and in the strength of that spirit which is poured out on believers , it will beget a detestation of that sin or sins , for which healing and peace is sought . so ezek. 16.60 , 61. nevertheless i will remember my covenant with thee in the dayes of thy youth , and i will establish unto thee an everlasting covenant , and what then ? then thou shalt remember thy wayes and be ashamed . when god comes home to speak peace in a sure covenant of it , it fills the soul with shame for all the wayes whereby it hath been alienated from him . and one of the things that the apostle mentions as attending that godly sorrow which is accompanyed with repentance unto salvation never to be repented of , is revenge , yea what revenge , 2 cor. 7.11 . they reflected on their miscarriages with indignation and revenge for their folly in them . when job comes up to a through healing , he cryes , now i abhorre my self , job 42.6 . and untill he did so , he had no abiding peace . he might perhaps have made up himself with that doctrine of free grace which was so excellently preached by elihu ; chap. 33. from v. 14. unto the 29th , but he had then but skinned his wounds , he must come to self-abhorrency , if he come to healing . so was it with those in psal. 78.33 , 35. in their great trouble and perplexity for and upon the account of sin ; i doubt not but upon the address they made to god in christ , ( for that so they did , is evident from the titles they gave him , they call him their rock and their redeemer , two words every where pointing out the lord christ ) they spake peace to themselves ; but was it sound and abiding ? no , it passed away as the early dew : god speaks not one word of peace to their souls . but why had they not peace ? why , because in their address to god they flattered him : but how doth that appear ? vers . 37. their heart was not right with him , neither were they stedfast . they had not a detestation nor relinquishment of that sin , in reference whereunto they spake peace to themselves : let a man make what application he will for healing and peace , let him do it to the true physitian , let him do it the right way , let him quiet his heart in the promises of the covenant ; yet when peace is spoken , if it be not attended with the detestation and abhorrency of that sin which was the wound , and caused the disquietment , this is no peace of gods creating , but of our own purchasing . it is but a skinning over the wound , whilest the core lyes at the bottom , which will putrifie and corrupt , and corrode , untill it break out again with noysomness , vexation and danger . let not poor souls that walk in such a path as this , ( they are more sensible of the trouble of sin , than of the pollution or uncleanness that attends it ; they address themselves for mercy , yea to the lord in christ they address themselves for mercy , but yet will keep the sweet morsel of their sin under their tongue , ) let them ( i say ) never think to have true and solid peace . for instance , thou findest thy heart running out after the world , and it disturbs thee in thy communion with god ; the spirit speaks expressely to thee , he that loveth the world , the love of the father is not in him , 1 joh. 2.15 . this puts thee on dealing with god in christ for the healing of thy soul , the quieting of thy conscience ; but yet withall a through detestation of the evil it self abides not upon thee ; yea perhaps that is liked well enough , but onely in respect of the consequences of it ; perhaps thou mayst be saved , yet as through fire ; and god will have some work with thee before he hath done , but thou wilt have little peace in this life ; thou wilt be sick and fainting all thy dayes , isa. 57.17 . this is a deceit that lyes at the root of the peace of many professors , and wa●ts it ; they deal with all their strength about mercy and pardon ; and seem to have great communion with god in their so doing : they lye before him , bewail their sins and follies , that any one would think ( yea they think themselves ) that surely they and their sins are now parted , and so receive in mercy that satisfies their hearts for a little season ; but when a through search comes to be made , there hath been some secret reserve for the folly or follyes treated about ; at least there hath not been that through abhorrency of it which is necessary ; and their whole peace is quickly discovered to be weak ●nd rotten ; scarce abiding any longer than the words of begging it are in their mouths . ( 2 ) when men measure out peace to themselves upon the conclusions that their convictions and rational principles will carry them out unto ; this is a false peace , and will not abide . i shall a little explain what i mean hereby . a man hath got a wound by sin , he hath a conviction of some sin upon his conscience , he hath not walked uprightly as becometh the gospel ; all is not well and right between god and his soul : he considers now what is to be done ; light he hath , and knows what path he must take , and how his soul hath been formerly healed . considering that the promises of god are the outward means of application for the healing of his sores , and quieting of his heart , he goes to them , searches them out , finds out some one or more of them , whose literal expressions are directly suited to his condition : sayes he to himself , god speaks in this promise , here i will take my self a plaister as long and broad as my wound , and so brings the word of the promise to his condition , and sets him down in peace . this is another appearance upon the mount , the lord is neer , but the lord is not in it . it hath not been the work of the spirit , ( who alone can convince us of sin and righteousness and judgement , ) but the mere actings of the intelligent rational soul. as there are three sorts of lives ( we say , ) the vegetative , the sensitive and the rational or intelligent . some things have onely the vegetative ; some the sensitive also , and that includes the former ; some have the rational , which takes in and supposes both the other . now he that hath the rational , he doth not onely act suitably to that principle , but also to both the others , he growes and is sensible . it is so with men in the things of god ; some are meer natural and rational men ; some have a superadded conviction with illumination ; and some are truely regenerate . now he that hath the latter , hath also both the former ; and therefore he acts sometimes upon the principles of the rational , sometimes upon the principles of the enlightened man. his true spiritual life is not the principle of all his motions ; he acts not alwayes in the strength thereof , neither are all his fruits from that root . in this case that i speak of , he acts merely upon the principle of conviction and illumination , whereby his first naturals are heightened ; but the spirit breaths not at all upon all these waters . take an instance ; suppose the wound and disquiet of the soul to be upon the account of relapses , which whatever the evil or folly be , though for the matter of it , never so small , yet there are no wounds deeper than those that are given the soul on that account , nor disquietments greater . in the perturbation of his mind , he finds out that promise , isa. 55.7 . the lord will have mercy , and our god will abundantly pardon ; he will multiply or adde to pardon ; he will do it again and again ; or that in hos. 14.4 . i will heal their back sliding , i will love them freely ; this the man considers , and thereupon concludes peace to himself ; whether the spirit of god make the application or no , whether that gives life and power to the letter or no , that he regards not . he doth not hearken whether god the lord speak peace . he doth not wait upon god , who perhaps yet hides his face , and sees the poor creature stealing peace and running away with it , knowing that the time will come when he will deal with him again , and call him to a new reckoning ; hos. 11.3 . when he shall see that it is in vain to goe one step where god doth not take him by the hand . i see here indeed sundry other questions upon this arising and interposing themselves : i cannot apply my self to them all : one i shall a little speak to . it may be said then , seeing that this seems to be the path that the holy spirit leads us in , for the healing of our wounds , and quieting of our hearts , how shall we know when we go alone our selves , and when the spirit also doth accompany us ? ans. 1. if any of you are out of the way upon this account , god will speedily let you know it ; for b●side● that you have his promise , that the meek he will guide ●n ●udg●ment , and teach them his way , psal. 25.9 . he will not let you alwayes erre . he will ( i say ) not suffer your nakedness to be covered with fig-leaves , but take them away , and all the peace you have in them , and will not suffer you to settle on such lees ; you shall quickly know your wound is not healed . that is , you shall speedily know whether or no it be thus with you by the event ; the peace you thus get and obtain , will not abide . whilest the mind is overpowered by its own convictions , there is no hold for disquietments to fix upon . stay a little and all th●se reasonings will grow cold , and vanish before the face of the first temptation that arises . but , 2. this course is commonly taken without waiting ; which is the grace , and that peculiar acting of faith which god calls for to be exercised in such a condition . i know god doth sometimes come in upon the soul instantly , in a moment as it were , wounding and healing it ; as i am perswaded it was in the case of david when he cut off the lap of sauls garment : but ordinarily in such a case god calls for waiting and labouring , attending as the eye of a servant upon his master : sayes the prophet isaiah , ch . 8.17 . i will wait upon the lord , who hideth his face from jacob. god will have his children lye a while at his door , when they have run from his house , and not instantly rush in upon him ; unless he take them by the hand , and pluck them in , when they are so ashamed that they dare not come to him . now self-healers , or men that speak peace to themselves , do commonly make haste , they will not tarry ; they do not hearken what god speaks , isa. 28.16 . but on they will goe to be healed . 3. such a course , though it may quiet the conscience and the mind , the rational concluding part of the soul , yet it doth not sweeten the heart with rest and gracious contention . the answer it receives is much like that elisha gave naaman , go in peace ; 2 king. 5.19 . it quieted his mind , but i much question whether it sweetned his heart , or gave him any joy in believing , other than the natural joy that was then stirred in him upon his healing . doe not my words doe good , saith the lord , mich. 2.7 . when god speaks , there is not only truth in his words , that may answer the conviction of our understanding , but also they doe good , they bring that which is sweet and good and desireable to the will and affections : by them the soul returns unto its rest , psal. 116.16 . 4. which is worst of all , it amends not the life , it heals not the evil , it cures not the distemper : when god speaks peace , it guides and keeps the soul that it turn not again to folly , psa● . 85.8 . when we speak it our selves , the heart is not taken off the evil. nay it is the readyest course in the world to bring a soul into a trade of backsliding . if upon thy plaistering thy self , thou findest thy self rather animated to the battel again , than utterly weaned from it , it is too palpable that thou hast been at work with thy own soul , but jesus christ and his spirit were not there . yea and often-times nature having done its work , will ere a few dayes are over come for its reward ; and having been active in the work of healing , will be ready to reason for a new wounding . in gods speaking peace there comes along so much sweetness and such a discovery of his love , as is a strong obligation on the soul no more to deal perversly . ( 3 ) we speak peace to our selves , when we do it slightly . this the prophet complains of in some teachers , jer. 6.14 . they have healed the wound of the daughter of my people slightly . and it is so with some persons , they make the healing of their wounds a slight work , a look , a glance of faith to the promises does it , and so the matter is ended . the apostle tells us , that the word did not profit some , because it was not mixed with faith , heb. 4.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was not well tempered and mingled with faith. it is not a mere look to the word of mercy in the promise , but it must be mingled with faith untill it is incorporated into the very nature of it ; and then indeed it doth good unto the soul : if thou ha●● had a wound upon thy conscience , which was attended with weakness and disquietness , which now thou art freed of , how came●t thou so ? i looked to the promises of pardon and healing , and so found peace : yea but perhaps thou hast made too much haste , thou hast done it overly , thou hast not fed upon the promise , so as to mix it with faith , to have got all the virtue of it diffused into thy soul ; onely thou hast done it slightly ; thou wilt find thy wound ere it be long breaking out again , and thou shalt know that thou art not cured . ( 4 ) whoever speaks peace to himself upon any one account , and at the same time hath another evil of no less importance lying upon his spirit , about which he hath had no dealing with god , that man cry●s peace when there is none . a little to explain my meaning : a man hath neglected a duty again and again , perhaps when in all righteousness it was due from him ; his conscience is perplexed , his soul wounded , he hath no quiet in his bones by reason of his sin ; he applyes himself for healing , and finds peace . yet in the mean time perhaps worldliness , or pride , or some other folly where with the spirit of god is exceedingly grieved , may lye in the bosom of that man , and they neither disturb him , nor he them . let not that man think that any of his peace is from god. then shall it be well with men when they have an equal respect to all gods commandements . god will justifie us from our sins , but he will not justifie the least sin in us ; he is a god of purer eyes than to behold iniquity . ( 5 ) when men of themselves speak peace to their consciences , it is seldom that god speaks humiliation to their souls : gods peace is humbling peace , melting peace , as it was in the case of david ; psal. 51.1 . never such deep humiliation as when nathan brought him the tidings of his pardon . q. but you will say , when may we take the comfort of a promise as our own , in relation to some peculiar wound for the quieting the heart . a. 1. in general , when god speaks it , be it when it will , sooner or later . i told you before , he may doe it in the very instant of the sin it self , and that with such irresistable power , that the soul must needs receive his mind in it . sometimes he will make us wait longer ; but when he speaks , be it sooner or later , be it when we are sinning or repenting , be the condition of our souls what they please , if god speak he must be received . there is not any thing that in our communion with him the lord is more troubled with us for , ( if i may so say ) than our unbelieving fears that keep us off from receiving that strong consolation which he is so willing to give to us . but you will say , we are where we were ; when god syeaks it , we must receive it ; that is true , but how shall we know when he speaks ? ans. 1. i would we could all practically come up to this , to receive peace when we are convinced that god speaks it , and that it is our duty to receive it ; but , 2. there is ( if i may so say ) a secret instinct in faith , whereby it knowes the voice of christ , when he speaks indeed ; as the babe leaped in the womb when the blessed virgin came to elizabeth ; faith leaps in the heart when christ indeed draws nigh to it ; my sheep ( sayes christ ) know my voyce , joh. 10.14 , they know my voice , they are used to the sound of it , and they know when his lips are opened to them , and are full of grace : the spouse was in a sad condition , cant. 5.2 . asleep in security ; but yet as soon as christ speaks she cryes , it is the voice of my beloved that speaks ; she knew his voice , and was so acquainted with communion with him that instantly she discovers him : and so will you also : if you exercise your selves to acquaintance & communion with him , you will easily discern between his voice and the voice of a stranger . and take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you ; when he doth speak he speaks as never man spake ; he speaks with power , and one way or other will make your hearts burn within you , as he did to the disciples , luk. 22. he doth it by putting in his hand at the hole of the door , cant. 5.4 . his spirit into your hearts to seise on you . he that hath his sences exercised to discerne good or evil , being encreased in judgement and experience , by a constant observation of the wayes of christ's entercourse , the manner of the operations of the spirit , and the effects it usually produceth , is the best judge for himself in this case . 2. if the word of the lord doth good to your souls , he speaks it . if it humble , if it cleanse and be usefull for those ends , for which promises are given : viz. 1 to endear . 2. cleanse , 3. to melt and bind to obedience , 4. to self-emptiness , &c. but this is not my business : nor shall i farther divert in the pursuit of this direction ; without the observation of it , sin will have great advantages towards the hardening of the heart . chap. xiv . the general use of the foregoing directions . the great direction for the accomplishment of the work aymed at . act faith on christ ; the several wayes whereby this may be done . consideration of the fulness in christ for relief , proposed . great expectations from christ : grounds of these expectations . his mercifulness , his faithfulness . event of such expectations : on the part of christ : on the part of believers . faith peculiarly to be acted on the death of christ ▪ rom. 6.3 , 4 , 5 , 6. the work of the spirit in this whole business . now the considerations which i have hitherto insisted on , are rather of things preparatory to the work aymed at , than such as will effect it . it is the hearts due preparation for the work it self , without which it will not be accomplished , that hitherto i have aymed at . directions for the work it self are very few ; i mean that are peculiar to it . and they are these that follow . first , set faith at work on christ for the killing of thy sin . his blood is the great soveraigne remedy for sin-sick souls . live in this and thou wilt dye a conqueror . yea thou wilt through the good providence of god , live to see thy lust dead at thy feet . but thou wilt say , how shall faith act its self on christ for this end and purpose . i say sundry wayes . 1. by faith fill thy soul with a due consideration of that provision which is layed up in jesus christ for this end and purpose , that all thy lusts , this very lust wherewith thou art entangled , may be mortified by faith ; ponder on this , that though thou art no way able in or by thy self to get the conquest over thy distemper , though thou art even weary of contending , and art utterly ready to faint , luke 16.17 . yet that there is enough in jesus christ , to yield thee relief phil. 4.13 . it staid the prodigal when he was ready to faint , that yet there was bread enough in his father's house ; though he was at a distance from it , yet it releived him , and staid him , that there it was . in thy greatest distress and anguish , consider that fullness of grace , those riches , those treasures of strength , might and help , that , are laid up in him , for our support , joh. 1.16 . col. 1.19 . let them come into , and abide in thy mind . consider that he is exalted and made a prince and a saviour to give repentance unto israel , act. 5.31 . and if to give repentance , to give mortification , without which the other is not , nor can be , christ tels us that we obtain purging grace by abiding in him , joh. 15.3 . to act faith upon the fulness that is in christ for our supply , is an eminent way of abiding in christ , for both our insition and aboade is by faith , rom. 11.19 , 20. let then thy soul by faith be exercised with such thoughts and apprehensions as these . i am a poor weak creature ; unstable as water , i cannot excel . this corruption is to hard for me , and is at the very door of ruining my soul : and what to do i know not : my soul is become as parched ground and an habitation of dragons ; i have made promises and broken them ; vowes and engagemens have been as a thing of nought ; many perswasions have i had , that i had got the victory and should be delivered , but i am deceived ; so that i plainly see , that without some eminent succour and assistance , i am lost , and shall be prevailed on , to an utter relinquishment of god ; but yet though this be my sta●e and condition , yet let the hands that hang down be lifted up , and the feeble knees be strengthned ; behold the lord christ that hath all fullness of grace in his heart , all fullness of power in his hand ; he is able to slay all these his enemies . there is sufficient provision in him for my relief and assistance : he can take my drooping dying soul , and make me more than a conquerer . why sayest thou o my soul my way is hid from the lord and my judgment is passed over from my god ? hast thou not known , hast thou not heard that the everlasting god , the lord , the creator of the ends the of the earth fainteth not , neither is weary ; there is no searching of his understanding ; he giveth power to the faint , and to them that have no might he encreaseth strength . even the youths shall faint and be weary , and the young men shall utterly fail ; but they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not faint , isa. 40.49 , &c. he can make the dry parched ground of my soul to become a poole , and my thirsty barren heart as springs of water : yea he can make this habitation of dragons , this heart so full of abominable lusts , and fiery temptations , to be a place for grass and fruit to himself . isa. 35. so god stayed paul under his temptation , with the consideration of the sufficiency of his grace : my grace is sufficient for thee , 2 cor. 12.9 . though he were not immediately so farre made partaker of it as to be freed from his temptation , yet the sufficiency of it in god , for that end and purpose , was enough to stay his spirit . i say then , by faith be much in the consideration of that supply and the fullness of it , that is in jesus christ ; and how he can at any time give thee strength and deliverance . now if hereby thou dost not find success to a conquest , yet thou wilt be staid in the charriot , that thou shalt not fly out of the field until the battel be ended ; thou wilt be kept from an utter despondency , and a lying down under thy unbelief ; or a turning aside to false means and remedies that in the issue will not relieve thee . the efficacy of this consideration will be found only in the practice . 2. raise up thy heart by faith to an expectation of relief from christ ; relief in this case from christ is like the prophets vision , hab. 2.3 . it is for an appointed time ; but at the end it shall speak , and not lye ; though it tarry , yet wait for it , because it will surely come , it will not tarry ; though it may seem somewhat long to thee , whilest thou art under thy trouble and perplexity , yet it shall surely come in the appointed time of the lord jesus , which is the best season . if then thou canst raise up thy heart to a settled expectation of relief from jesus christ ; if thine eyes are towards him , as the eyes of a servant to the hand of his master , psal. 123.2 . when he expects to receive somewhat from him , thy soul shall be satisfied , isa. 7.8 . he will assuredly deliver thee ; he will slay the lust , and thy latter end shall be peace ; only look for it , at his hand expect when and how he will doe it . if you will not believe , surely ye shall not be established . q. but thou wilt say , what ground have i to build such an expectation upon ; so that i may expect not to be deceived ? a. as thou hast necessity to put thee on this course , joh. 6.68 , thou must be relieved and saved this way or none ; to whom wilt thou goe ? so there are in the lord jesus innumerable things to encourage and engage thee to this expectation . for the necessity of it , i have in part discovered it before , when i manifested that this is the work of faith , and of believers only . without me ( says christ ) you can doe nothing , joh. 15.15 . speaking with especial relation to the purging of the heart from sin , vers . 2. mortification of any sin , must be by a supply of grace . of our selves we cannot doe it . now it hath pleased the father that in christ all fullness should dwell , col. 1.19 . that of his fulness we might receive grace for grace , joh. 1.16 . he is the head , from whence the new man must have influences of life and strength , or it will decay every day . if we are strengthned with might in the inner man , col. 1.11 , it is by christs dwelling in our hearts by faith , eph. 3.16 , 17. that this work is not to be done without the spirit , i have also shewed before . whence then do we expect the spirit ? from whom do we look for him ? who hath promised him to us , having procured him for us ? ought not all our expectations to this purpose to be on christ alone ? let this then be fixed upon thy heart , that if thou hast not relief from him , thou shalt never have any : all wayes , endeavours , contendings , that are not animated by this expectation of releif from christ and him only , are to no purpose , will do thee no good : yea if they are any thing but supportments of thy heart in this expectation , or means appointed by himself , for the receiving help from him , they are in vain . now farther to engage thee to this expectation . 1. consider his mercifulnesse , tenderness , and kindnesse , as he is our great high priest , at the right hand of god. assuredly he pitties thee in thy distresse ; saith he , as one whom his mother comforteth so will i comfort you , isaiah 66.15 . he hath the tendernesse of a mother to a sucking child , heb. 2.17 , 18. wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high priest in things pertaining to god , to make reconciliation for the sinnes of the people , for in that himself hath suffered being tempted , he is able to succour them that are tempted : how is the ability of christ upon the account of his suffering proposed to us ? in that he himself hath suffered being tempted , he is able . did the sufferings and temptations of christ adde to his ability and power ? not doubtless considered absolutely and in its self : but the ability here mentioned , is such as hath readinesse , pronenesse , willingness , to put its self forth accompanying of it ; it is an ability of will against all disswasions ; he is able having suffered and being tempted , to break through all diswasions to the contrary , to relieve poor tempted souls : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is able to help . it is a metonymy of the effect . for he can now be moved to help having been so tempted . so c. 4.15 , 16. for we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . let us therefore come boldly to the throne of grace , that we may obtain me●cy , and find grace to help in time of need . the exhortation of vers . 16. is the same that i am upon , namely , that we would entertain expectations of relief from christ , which the apostle there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace for seasonable help ; if ever ( sayes the soul ) help were seasonable , it would be so to me in my present condition . this is that which i long for , grace for seasonable help . i am ready to dye , to perish , to be lost for ever ; iniquity will prevail against me , if help come not in ; sayes the apostle , expect this help , this relief , this grace from christ ; yea , but on what account ? that he layes down v. 15. and we may observe , that the word v. 16. which we have translated to obtain , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may receive it , suitable and seasonable help will come in . i shall freely say this one thing of establishing the soul by faith in expectation of relief from jesus christ , on the account of his mercifulness as our high-priest will be more available to the ruine of thy lust and distemper , and have a better and speedier issue than all the rigidest means of self-maceration , that ever any of the sons of men engaged themselves into . yea let me adde , that never any soul did or shall perish by the power of any lust , sin or corruption , who could raise his soul by faith to an expectation of relief from jesus christ. 2. consider his faithfulness who hath promised , which may raise thee up , and confirm thee in this waiting in an expectation of relief . he hath promised to relieve in such cases , and he will fulfill his word to the utmost . god tells us that his covenant with us is like the ordinances of heaven , the sun , moon and stars , which have their certain courses , jerem. 31.36 . thence david said , that he watched for relief from god , as one watcheth for the morning , a thing that will certainly come in its appointed season ; so will be thy relief from christ. it will come in its season , as the dew and rain upon the parched ground ; for faithfull is he who hath promised . particular promises to this purpose are innumerable ; with some of them ( that seem peculiarly to suit to his condition ) let the soul be alwayes furnished . now there are two eminent advantages which alwayes attend this expectation of succour from jesus christ. 1. it engages him to a full and speedy assistance ; nothing doth more engage the heart of a man to be usefull and helpfull to another , than his expectation of help from him , if justly raised and countenanced by him who is to give the relief . our lord jesus hath raised our hearts by his kindness , care and promises , to this expectation ; certainly our rising up unto it , must needs be a great engagement upon him to assist us accordingly . this the psalmist gives us as an approved maxim , thou lord never forsakest them that put their trust in thee . when the heart is once won to rest in god , to repose himself on him , he will assuredly satisfie it . he will never be as water that fails , nor hath he said at any time to the seed of jacob , seek ye my face in vain . if christ be chosen for the foundation of our supply , he will not fail us . 2. it engages the heart to attend diligently to all wayes and means whereby christ is wont to communicate himself to the soul , and so takes in the real assistance of all graces and ordinances whatever . he that expects any thing from a man , applyes himself to the wayes and means whereby it may be obtained . the beggar that expects an almes , lyes at his door or in his way , from whom he doth expect it . the way whereby , and the means wherein christ communicates himself is , and are , his ordinances ordinarily . he that expects any thing from him , must attend upon him therein . it is the expectation of faith that sets the heart on work . 't is not an idle groundless hope that i speak of . if now there be any vigour , efficacy and power in prayer or sacraments to this end of mortifying sin , a man will assuredly be interested in it all , by this expectation of relief from christ. on this account i reduce all particular actings , by prayer , meditation and the like , to this head ; and so shall not farther insist on them . when they are grounded on this bottom , and spring from this root , they are of singular use to this purpose ; and not else . now on this direction for the mortification of a prevailing distemper you may have a thousand probatum est's ; who hath walked with god under this temptat●●n , and hath not found the use and success of it ? i dare leave the soul under it , without adding any more . only some particulars relating thereunto may be mentioned . ( 1 ) act faith peculiarly upon the death , blood and cross of christ ; that is , on christ as crucified and slain . mortification of sin is peculiarly from the death of christ. it is one peculiar , yea eminent end of the death of christ , which shall assuredly be accomplished by it . he died to destroy the works of the devil ; whatever came upon our natures by his first temptation , whatever receiv●● strength in our persons by his daily suggestions , christ died to destroy it all . he gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , tit. 2.14 . this was his aym and intendment ( wherein he will not fail ) in his giving himself for us . that we might be freed from the power of our sins , and purified from all our defiling lusts , was his design . he gave himself for the church , that he might sanctifie and cleanse it , that he might present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , eph. 5.25 , 26 , 27. and this by virtue of his death , in various and several degrees shall be accomplished . hence our washing , purging and cleansing is every where ascribed to his blood , 1 joh. 1.7 . heb. 1.3 . revelat. 1.5 . that being sprinkled on us , purge● our consciences from dead works to serve the living god , heb. 9.14 . this is that we aim at , this we are in pursuit of ; that our consciences may be purged from dead works ; that they may be rooted out , destroyed , and have place in us no more . this shall certainly be brought about by the death of christ : there will virtue go out from thence to this purpose . indeed , all supplies of the spirit , all communications of grace and power , are from hence , as i have elsewhere shewed . thus the apostle states it ; rom. 6. vers . 2. is the case proposed that we have in hand ; how shall we that are dead unto sin live any longer therein ? dead to sin by profession ; dead to sin by obligation to be so ; dead , to sin by a participation of virtue and power for the killing of it ; dead to sin by vnion and interest in christ , in and by whom it is killed : how shall we live therein ? this he presses by sundry considerations , all taken from the death of christ , in the ensuing verses . this must not be , vers . 3. know you not that so many of us as were baptized into jesus christ were baptized into his death ? we have in baptisme an evidence of our implantation into christ ; we are baptized into him ; but what of him are we baptized into an interest in ? his death , saith he : if indeed we are baptized into christ , and beyond outward profession , we are ●●ptized into his death . the explication 〈◊〉 this , of our being baptized into the death of christ , the apostle gives us , vers . 4 , 5. therefore we are buried with him by baptisme into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life ; knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin . this is ( saith he ) our being baptized into the death of christ , namely , our conformity thereunto . to be dead unto sin , to have our corruptions mortified , as he was put to death for sin ; so that as he was raised up to glory , we may be raised up to grace and newness of life . he tells us whence it is that we have this baptisme into the death of christ , vers . 6. and this is from the death of christ it self : our old man is crucified with him , that the body of sin might be destroyed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is crucified with him ; not in respect of time , but of causality ; we are crucified with him , meritoriously in that he procured the spirit for us , to mortifie sin ; efficiently , in that from his death virtue comes forth for our crucifying ; in the way of a representation and exemplar , we shall assuredly be crucified unto sin , as he was for our sin. this is that the apostle intends . christ by his death destroying the works of the devil , procuring the spirit for us , hath so killed sin as to its reign in believers , that it shall not obtain its end and dominion . ( 2 ) then act faith on the death of christ , and that under these two notions : 1. in expectation of power . 2. in endeavours for conformity . for the first , the direction given in general may suffice . as to the latter , that of the apostle may give us some light into our direction , gal. 3.1 . let faith look on christ in the gospel as he is set forth dying and crucified for us : look on him under the weight of our sins , praying , bleeding , dying : bring him in that condition into thy heart by faith : apply his blood so shed to thy corruptions : do this daily . i might draw out this consideration to a great length , in sundry particulars , but i must come to a close . i have onely then to adde , the heads of the work of the spirit in this business of mortification , which is so peculiarly ascribed to him . in one word : this whole work which i have described as our duty , is effected , carried on , and accomplished by the power of the spirit , in all the parts and degrees of it : as , 1. he alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption , lust , or sin to be mortified . without this conviction ( or whilest it is faint , that the heart can wrestle with it , or digest it , there will be no through-work made . an unbelieving heart ( as in part we have all such ) will shift with any consideration , untill it be over-powred by clear and evident convictions : now this is the proper work of the spirit : he convinces of sin , joh. 16.8 . he alone can do it ; if mens rational considerations , with the preaching of the letter , were able to convince them of sin , we should ( it may be ) see more convictions than we doe . there comes by the preaching of the word an apprehension upon the understandings of men , that they are sinners , that such and such things are sins ; that themselves are guilty of them ; but this light is not powerfull , nor doth it lay hold on the practical principles of the soul , so as to conform the mind and will unto them , to produce effects suitable to such an apprehension . and therefore it is , that wise and knowing men , destitute of the spirit , do not think those things to be sins at all wherein the chief movings and actings of lust do consist . it is the spirit alone that can do , that doth this work to the purpose . and this is the first thing that the spirit doth in order to the mortification of any lust whatever ; it convinces the soul of all the evil of it , cuts off all its pleas , discovers all its deceits , stops all its evasions , answers its pretences , makes the soul own its abomination , and lye down under the sense of it . unless this be done , all that followes is in vain . 2. the spirit alone reveals unto us the fulness of christ for our relief , which is the consideration that stayes the heart from false wayes , and from despairing despondency , 1 cor. 2.8 . 3. the spirit alone establishes the heart in expectation of relief from christ ; which is the great sovereign means of mortification , as hath been discovered , 2 cor. 1.21 . 4. the spirit alone brings the cross of christ into our hearts , with its sin-killing power ; for by the spirit are we baptized into the death of christ. 5. the spirit is the author and finisher of our sanctification ; gives new supplies and influences of grace for holiness and sanctification , when the contrary principle is weakened and abated , ephes. 3.16 , 17 , 18. 6. in all the souls addresses to god in this condition , it hath supportment from the spirit . whence is the power , life and vigour of prayer ? whence its efficacy to prevail with god ? is it not from the spirit ? he is the spirit of supplication promised to them who look on him whom they have pierced , zech. 12.10 . enabling them to pray with sighs and groans that cannot be uttered , rom. 8.16 . this is confessed to be the great medium or way of faiths prevailing with god. thus paul dealt with his temptation , whatever it were ; i besought god that it might depart from me , 2 cor. 12.8 . what is the work of the spirit in prayer , whence , and how it gives us in assistance , and makes us to prevail , what we are to doe that we may enjoy his help for that purpose , is not my present intendment to demonstrate . finis . a catalogue of some books printed and sold by nat. ponder at the peacock in the poultry , near cornhil , and in chancery-lane near fleet-street . exercitations on the epistle to the hebrews ; also concerning the messiah : wherein the promises concerning him to be a spiritual r●deemer of mankind , are explained , and vindicated , &c. with an exposition of , and discourses on the two first chapters of the said epistle to the hebrews . by john owen , d. d. in folio , exercitations on the epistle to the hebrews , concerning the priesthood of christ ; wherein the original , causes , nature , prefigurations , and discharge of that holy office , are explained and vindicated . the nature of the covenant of the redeemer , with the call of the lord christ unto his office , are declared : and the opinions of the socinians about it are fully examined , and th●ir opp●●●●ions unto it , refuted : with a continuation of the exp●●●ion on the third , fourth , and fifth chapters of the said epistle to the hebrews , being the second volu●● . by john owen , d. d. in folio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or , a discourse concerning t●e ho●y ●●irit . wherein an account is given of his name , ●●●●re ▪ ●●●●●nality ▪ dispensation , operations , and effects : his whole work in the old and new creation is explained ; ●he doctrine concerning it vindicated from oppos●●●ions a●d reproaches . the nature also , and necessity of gospel-holiness ; the difference between grace and morality , or a spiritual life unto god in evangelical obedi●nce , and a course of moral vertues , are stated and declared , by john owen , d. d. in folio . a practical exposition on the 130 psalm : where in the nature of the forgivene●●●f sin is declared ; the truth and reality of it a●●erted , and the case of a soul distressed with the guilt of sin , and relieved by a discovery of forgiveness with god , is at large discoursed . by john owen , d. d. in quarto . a practical discourse of gods sovereignty , with other material points deriving thence . londons lamentations ; or , a sober , serious discourse concerning the late fiery dispensation . by mr. thomas brooks , late preacher of the word at st. margarets new-fish street , london in quarto . liberty of conscience upon its true and proper grounds asserted and vindicated &c. to which is added the second part , viz. liberty of conscience the magistrates interest . by a protestant , a lover of truth and the peace and prosperity of the nation ; in quarto , the second edition . a discourse of the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the ways of its working , and means of prevention . by john owen , d. d. in octavo . truth and innocency vindicated . in a survey of a discourse concerning ecclesiastical polity , and the authority of the civil magistrate over the consciences of subjects in matters of religion , by joh. owen , d.d. in octa . exercitations concerning the name , original , nature , use , and continuance of a sacred day of rest ; wherein the original of the sabath from the foundation of the world , the morality of the fourth commandment , with the change of the sabbath-day , are enquired into : together with an assertion of the divine institution of the lords day . by john owen . d.d. in octavo , the second impression . evangelical love , church-peace and unity . by jo. owen , d. d. the unreasonableness of atheism made manifest ; in a discourse to a person of honour . by sir charles wolsely baronet , third impression . the reasonableness of scripture-belief . a discourse , giving some account of those rational grounds upon which the bible is received as the word of god. written by sir charles wolsely , baronet . the rehearsal transpros'd , or animadversions upon a late book , intituled , a preface , shewing what grounds there are of fears and jealousies of popery . the first part by andrew marvel , esq. the rehearsal transpros'd ; the second part. occasioned by two letters : the first printed by a nameless authors intituled ▪ a reproof &c. the second , a letter left at a friends house , dated nov. 3. 1673. subscribed j.g. and concluding with these words , if thou darest to print or publish any lye or libel against dr. parker . by the eternal god i will cut thy throat . answered by andrew marvel . theopolis , or the city of god , new jerusalem ; in opposition to the city of the nations , great babylon . by henry d'anvers , in octavo . a guide for the practical gauger ; with a compendium of decimal arithmetick . shewing briefly the whole art of gauging of brewers tuns , coppers , backs , &c. also the mash or oyld-cask ; and sybrant hantz his table of area's of segments of a circle ; the mensuration of all manner of superficies . by vvilliam hunt. student in the mathematicks , in octavo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est domus mosaicae clavis : five legis sepimentum . authore josepho cooper anglo , in octavo . a vindication of some passages in a discourse concerning communion with god , from the exceptions of vvilliam sherlock , rector of st. george buttelph lane. by john owen , d. d. in octavo . a brief instruction in the worship of god and discipline of the churches of the new testament , by way of question and answer , with an explication and confirmation of those answers . by john owen , d. d. anti-sozzo , five sherlocismus enervatus : in vindication of some great truths opposed , and opposition to some great errors maintained by mr. william sherlock . a brief declaration and vindication of the doctrine of the trinity , by john owen , d. d. in 12. eben-ezer : or , a small monument of great mercy , appearing in the miraculous deliverance of john-carpenter , from the miserable slavery of algiers , with the wonderful means of their escape in a boat of canvas ; the great distress , and utmost extremities which they endured at sea for six days , and nights ; their safe arrival at mayork : with several matters of remarque during their long captivity , and the following providences of god which brought them safe to england . by william okeley , in octavo . the nature of apostacie from the profession of the gospel , and the punishment of apostates declared . from heb. 6. ver . 4 , 5 , 6. with an inquiry into the causes and reasons of the decay of the power of religion , in the world. with remedies and means of prevention , in octavo . by john owen , d. d. mortification of sin in believers : 1. the necessi●y , 2. nature ▪ and 3. means of it . ' with a resolution of sundry cases of conscience thereunto belonging . by john owen , d. d. in octavo . the practical d 〈…〉 y of the papists discovered to be destructive of c●ristianity and mens souls . dutch and english grammar dutch and english dictionary . notes, typically marginal, from the original text notes for div a53715-e180 since the first e●ition of this treatise , that other also is published . notes for div a53715-e11390 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a53715-e18970 rom. 1.26 . 2 cor. 12.7 . isa. 43.24 . notes for div a53715-e20780 2 king. 5.18 . gen. 39.9 . 2 cor. 5.14 . 2 cor. 7.1 . notes for div a53715-e32090 heb. 1.11 . cant , 4.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a53715-e36350 joh. 16.8 . psal. 123.2 . psal. 130.6 . luk. 22.32 . notes for div a53715-e40680 isa. 40.28 , 29 , 30 , 31. joh. 1.16 . mat. 28.18 . rom. 8.38 . mat. 11.28 . isa. 55.1 , 2 , 3. revel . 3.18 . communion with christ , chap. 7 , 8. phil. 3.10 . col. 3.3 . 1 pet. 1.18 . 1 cor. 15.31 . 1 pet. 1.16 . 1 pet. 5.1 , 2. col. 1.3 . satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, 1558-1602. 1604 approx. 265 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09462 stc 19747.7 estc s4051 34382875 ocm 34382875 29110 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. a09462) transcribed from: (early english books online ; image set 29110) images scanned from microfilm: (early english books, 1475-1640 ; 1902:9) satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, 1558-1602. [16], 186 p. printed by richard field for e.e. and are to be sold at the signe of the swanne in paules church-yard, london : 1604. imperfect: tightly bound and with show-through. signatures: a-m⁸, n⁶. reproduction of original in: union theological seminary (new york, n.y.). 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 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as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. devil -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion satans sophistrie ansvvered by ovr saviovr christ , and in diuers sermons further manifested by that worthy man maister william perkins . to which is added , a comfort for the feeble minded : wherein is set downe the temptations of a christian. in that he suffered , and was tempted , he is able to succour them that are tempted . heb. 2. 18. london , printed by richard field for e. e. and are to be sold at the signe of the swanne in paules church-yard . 1604. ❧ to the right honorable sir william russell , lord russell , baron of thornehaugh , yonger sonne to that most christian and honorable earle , frauncis earle of bedford , with the vertuous ladie his wife : grace and peace . right honorable , as iohn the baptist was in one desert , so our sauiour christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . iohn was with some men , christ with none ; iohn was with wild men , christ with wild beasts ; iohn was preaching , christ praying ; iohn was baptizing , christ fighting ; iohn was feeding , christ fasting ; iohn was encountring with diuels incarnate , christ did encounter with the prince of those diuels . from iohn preaching in the desert , learne we diligence in our callings : from christ tempted in the desert , see we troubles at our calling : a many are the troubles of the righteous , but the lord deliuereth them out of all . if it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt christ and the diuell . and as for christ iesus , you shall see him fasting , fighting , conquering . fasting and an hungry , to shew he was man : fighting & encountring , to shew he was messiah ; and conquering and triumphing , to shew he was god. and as for the diuell , you shall see him obiecting , answering , flying . obiecting , that b christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . in christs temptations , we see the estate of the e church ; in satans assault , we see his malice to the f church . is christ tempted ? thinke it not strange if we fall into g tēptations . for the griefe of the head , is the griefe of the h members : & the temptations of christ , shew the temptations of i christians . it is true of christ , that k by many tribulatiōs he did enter into the kingdom of god : that l our high priest was consecrated by afflictions , that so he must suffer and enter into his m glory . he is no sooner borne into the world , but he is a hunted by herod ; baptized at iordan , b but satan sets on him ; a preacher for repentance , but the c scribes proscribe him ; to d worke miracles , but the pharisees slaunder him . he is no sooner to suffer , but e the diuell assaults him ; apprehēded , but the f iewes deliuer him ; deliuered , but g herod derides him ; derided , but h pilate condemnes him ; condemned , but the souldiers i abuse him . is he on the crosse ? the k people will not pitie him : is he risen ? the high priests will l belie him . in a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . thus the life of christ was a warfare vpon earth , and the life of christians must be a warfare vpon earth . we liue here in a sea of troubles : the sea is the world , the waues are calamities , the church is the ship , the anker is hope , the sailes are loue , the saints are passengers , the hauen is heauen , and christ is our pilot . when the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the church of god be without trials . we begin this voyage so soone as we are borne , and we must saile on till our dying day . we do reade in gods word of many kinds of temptations : god , satan , man , the world , & the flesh , are said to tempt . god tempteth man to trie his obedience , satan tempteth man to make him disobedient : men do tempt men to try what is in them : and man tempteth god , to trie what is in him . the world is a tempter , to keepe man from god : and the flesh is a tempter , to bring man to the diuell . so god tempted abraham a in the offering of his son : satan b tempted iob in the losse of his goods : a c queene tempted salomon in trying his wisedome : men d tēpted god by distrust in the desert : the world tempted demas , e when he forsooke the apostles : and the flesh tempted dauid , f when he fell by adulterie . doth god tempt vs ? take heed of hypocrisie : doth satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt god ? take heed of inquiring : doth the world tempt man ? take heed of apostacie : doth the flesh tempt man ? take heed of carnalitie . but do we so ? are we warie of these tempters ? no , we are not , and therefore we fal . we fal on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . when we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath bene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the tēpter hath bin there . now of all other temptations , it pleaseth god to suffer his church to be tempted with afflictions . it is neuer free either from the sword of ishmael : which is a a reuiling tong : or the sword of esau , a b persecuting hand . neither was there yet euer christian man found , who had not his part in the cup of affliction . we must drinke of the c same cuppe our maister did : d the disciple is not aboue his maister . the reasons why god doth visit vs thus with afflictions , are : 1. to humble vs. 2. to weane vs. 3. to winow vs. 4. to preuent vs. 5. to teach vs. 6. to enlighten vs. 7. to honour vs. 8. to cure vs. 9. to crowne vs. 10. to comfort vs. 11. to protect vs. 12. to adopt vs. and last of all , to teach & comfort others . to e humble vs , that we be not proud : f to weane vs , that we loue not this world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersitie : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : : to p protect vs , that he may guide vs by his angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . thus a christian mans diet is more sowre thē sweet : his physicke is more aloes then honie : his life is more a pilgrimage then a progresse : & his death is more despised then honoured . this if men would thinke of before , afflictions would be as welcom to the soule of man , as d afflicted ruth was to the field of boaz. but because we looke not for them before they come , think not on gods doing when they are come , and do desire to be happie both here and hereafter : therfore we can away with the name of naomi , but in no case would we be called e mara . we f see the sea , not the whale : the g egyptian , not the saluation : the h lions mouth , not him that stoppeth the lions mouth . if we could see god in our troubles , as i elisha did in his , then would we say : there are more with vs , then there are against vs. but because we do not , therefore at euery assault of the assyrians , we say , as the seruant to k elishah did : alas maister , what shall we do ? and with the disciples : l carest thou not maister that we perish ? yet it is good for vs to suffer affliction . m blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the lord hath promised to thē that loue him . it is a commanded by god , b practised by christ , c yeelded to by the saints , d assigned by gods prouidence , and good for vs each way . we are gods e trees , we shall grow better by pruning : gods pomander , smell better by rubbing : gods spice , be more profitable by bruising : and gods conduits , we are the better by running . let vs suffer afflictions , they are f momentanie in respect of time : g fauors , if we respect gods loue , and a meanes to bring vs to the kingdome of god. if they did consume vs , we might wish them an end : but they do purge vs , let vs be content . they h are gods fan , we are gods wheate : they are gods boulter , we are gods meale : they are gods i flame , we are gods bush : they are gods k cords , we are gods sacrifice : they are gods f●rnace , we are gods gold . the wheate will not be good without the fan , nor the meale without the bolter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sons : punishments , not trials , if we be slaues . let vs then beare thē , they l will haue an end : ioy m will follow : they n shew vs our weaknesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . by them we a learn to repent vs of sin past , b to take heed of sinne present , and to foresee sin to come . by them we c receiue gods spirit , d are like to christ : are acquainted e with gods power : haue f ioy in deliuerance : know benefite of prosperitie : made more hardie to suffer : and g haue cause to practise many excellent vertues . they cause vs ( as one saith ) to seeke out gods promise : the promise to seeke faith : faith to seeke prayer : and prayer to find god. h seeke , and ye shall find : i call , and he will answer : k waite , & he wil come . i am to write an epistle , i must not be long . iobs l messengers came not so fast on him : but iobs afflictions may come as fast vpō vs. hath dauid slaine m a bere ? he shall encounter with a lion : hath he killed a lion ? n he must fight with goliah : hath he subdued goliah ? he must make a r●ad vpon the philistims : are the philistims conquered ? o saul wil assault him . remēber dauids troubles , and foresee what may be our troubles . the more righteous we are , the more manifold are our troubles : and the better we are , the better we may indure them . but as our troubles are many , so are our deliuerances many : god will deliuer vs out of all . he that deliuered p noah frō the floud , q l●t frō sodome , r iacob from esau , s ioseph from potiphar , moses from pharaoh , a b israell frō egypt , c dauid from saul , d eliah from acab , e elysha from the syrians , f naaman from his leprosie , g hezechiah from the plague , h the three children from the fire , i daniel from the lions , k ioseph from herod , the apostles l from the iewes , m and christ from the diuell : he , euen he will either deliuer vs frō trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. he , n he hath promised to do it , and he that hath promised , is able to do it . and this he doth sometimes by no meanes , sometimes by small means , sometimes by ordinarie means , sometimes by extraordinarie , sometimes contrarie to all meanes . by no o meanes he cured a creeple at bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinarie meanes he was brought from the pinnacle : by meanes extraordinarie he was prouided for in hunger : r and contrarie to all meanes were the s three children preserued in the fornace of fire . i haue good cause to thinke of gods gracious deliuerance , being my selfe deliuered frō a great trouble . since the time i was vnkindly dismissed from my poore charge , where i would haue continued , if malice had not hindred me , i haue liued in an end of this city : dangerously in respect of the sicknesse ; poorely , in regard of maintenāce ; and painfully , in respect of my ministerie : yet ti● this time hath the lord deliuered me : and 〈◊〉 paule said : a he will deliuer me , if that he se● it be best for me . let man therefore b comfort himselfe in the lord : c after two dayes he will reuiue vs , and the third day he will raise vs vp againe : d heauinesse may endure for a night , but ioy will come in the morning . e doubtlesse there is a reward for the righteous : verily , f god retaineth not his wrath for euer . could he ouercome the world , and can he not ouercome many troubles in the world ? yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on paules hand , and forthwith leaped off again , so one trouble shall leape vpon the righteous , and anon leape off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sins . let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite 〈◊〉 he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intēded against vs. he is ouer vs by his prouidence , about vs by his angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his sonne . in him is our helpe , from him is our comfort , by him is our victorie , and for him is our trouble . a in thee haue i trusted , saith a king : b who euer was confounded that trusted in the lord , said a friend ? and as el●anah was to c hannah in stead of many sons , so god is to his in stead of many comforters . of other comforters , we may say as iob did of his friends : d silly comforters are you all . they wil leaue vs , as mice do a ruinous house : but the lord ( like e ruth to naomi ) will neuer leaue vs , nor forsake vs. especially in the houre of death , f which is in remēbrance bitter to great men : in that houre of death he will be with vs , and command his g angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may go into glorie , the other reserued in hope of like glorie , k and be made one day like vnto the glorious bodie of christ iesus . thus right honourable you haue seene the righteous in afflictions : as l israel was in babylon : and that the lord like m zorobabel is readie to deliuer them . though in trobles christ seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a giant refreshed with wine . he will rebuke the waues and winds of trobles and persecution , and they shall flie before him as sysera did before a debora , & the b philistims before ionath● and his seruant . and as christ asking the wom●● of her accusers , she answered : c there was none : 〈◊〉 in the end aske a christian of his troubles , & h● will say , there are none . he is a buckler for ou● left hand , and a sword in our right : he is an helmet on our head , and harnesse for our bodie . we shall look vpon troubles , as d israel did on the egyptians , as the e iewes did on goliah , and as the grecians did on hector , to triumph ouer them : and as the angell said to ioseph : f they are dead that sought the childs life , so the spirit shal say to the afflicted , they are dead that did seeke your life . a day of deliuerance , a yeare of iubile will come , and then g ioseph shall be out of prison , h iacob out of seruitude , and i iob shal lie no more in the dust of the earth : k let vs comfort our selues with these words . i haue exceeded an epistle , especially to such a small booke . if the wals seeme too great for this citie : abundans cautela non nocet . it is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such works wherin they haue bene either translators or ouerseers . it were infinit to instance this point . i am bold to do the like to your honour at this time . this copie it was brought vnto my hand , i haue conferred it with another , i haue perused it at the presse , i heard diuerse of the sermons , i haue added nothing of mine owne : and i desire , that of those a many baskets ful of most delicate diet , which this worthie man hath now left behind him , there may not so much as any one be lost . if any such come vnto my hand , surely they shall not be lost . by his life had i much comfort , and i will seeke to honor him after he is dead . i was twentie yeares acquainted with him : i at his request made the first fruites of his labours to speake english. and now i am bold to present this his posthume to your patronage . your honorable nephew , his vertuous lady , your worthy sister , haue heretofore accepted the labours of this man. if it shall please your good honour to do the like , this preface of mine shall remaine as a perpetuall testimonie of my dutie to you : and the booke following as fully armed against all such aduersaries as shall speake against it . the god of heauē , who hath made you honorable in your most honorable progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall r●t . your honors at commandement , robert hill , fellow of s. iohns coll. in cambridge . london , s. martins in the fields . ian. 12. 1604. the printer to the reader . gentle reader , in the life of that worthie man master perkins , his books for the most part were printed at cambridge . the onely reason was , his desire to be corrector to his owne bookes . since he departed this life , some good men haue brought me certaine labours of his . i desire not to print them to make gaine to myselfe , but because i would not haue his labours to be lost . he was heard of many by his speech , read of many in his writings , and his works haue bene translated into many languages . mislike not this booke , because it was printed at london , his auditors can tell it was as he spake it . if you say , it was hard to write as he spake : know this , that he obserued his auditors , and so spake , as a diligent baru● might write verbatim al that was spoken by this ieremiah . vse this , and communicate that which thou hast of his . satans sophistrie answered by ovr saviovr christ . math . 4. 1. then was iesus led aside of the spirit , &c. in the eleuen first verses of this chapter , are recorded and set downe vnto vs the seuerall temptations of our sauiour christ : and in them we are to consider three especiall points : first , the preparation vnto the combat ▪ vers . 1. and 2. secondly , the combat it selfe in three seuerall temptations , vers . 3. 4. 5. 6. 7. 8. 9. 10. thirdly , the issue and effect of this combat , vers . 11. the preparation hath two parts : first , the going forth of christ into the wildernesse , in the first verse . secondly , his abode and conuersation in the wildernesse , in the second verse . the going forth of christ into the wildernesse , is set out by sundrie circumstances : first , the time , then . secondly , the mouing cause , whereby he was caried thither , namely he was led of the spirit . thirdly , the place , the wildernesse . fourthly , the end , to be tempted of the diuell . then was iesus led ] in the chapter going before is set downe the baptisme of our sauiour christ , as also the great honour of his baptisme . and it pleased him to be baptized , to shew that he was now installed into the office of a mediator : and for the greater solemnitie of his baptisme , he was proclaimed by the voice of god the father from heauen , to be the chiefe doctor , and the true prophet of the church of god : for chap. 3. 17. it is said : there came a voice from heauen , saying , this is my welbeloued sonne , in whom i am well pleased . and also it is said , that the spirit of god in the likenesse of a doue descended and light vpon him . now so soone as christ was installed into his office of mediator , and thus solemnely baptized , and proclaimed , euen from heauen , to be the sole doctor and prophet of the church of god , presently without delay , as is marke 1. 12. he was led aside to be tempted of the diuell . in that christ is no sooner baptised , but he is presently tempted , it sheweth vs , that all those which haue bene baptised , and giuen vp their names to christ , must make account to be tempted , and looke for temptations . for if satan durst be so bold to set vpon iesus christ the head , who was not onely man but very god ; how much more will he be bold to set vpon vs , who be but weake and sinfull men ? and therefore so soone as we haue truly giuen vp our names to god , and become the faithfull souldiers of christ , and refuse to serue sinne and satan , then will the diuell incounter vs , and set vpon vs ▪ and we must looke for to be tempted , preparing our selues to this spirituall battell , and put vpon vs the whole complete armour of god. ephes . 6. 11. but most men will say , this doctrine is not true : for they neuer felt any such combat in themselues , though they haue bin baptized many yeares . i answer ; such men whatsoeuer they be , they haue onely the outward baptisme of water , and neuer receiued the inward baptisme of the spirit : and such men do indeed weare christs liuerie , but do seruice to the diuell his enemie . and therefore let such persons reforme them selues , turne from their wicked and sinfull liues , and seeke to serue the lord , and then they shall find this doctrine most true . for the children of israel so long as they liued vnder pharaoh in egypt , they were not persecuted by pharaoh : but when they did set their faces towards the land of canaan , then presently he pursued them with all his malice and might . so all the while men liue in egypt ▪ that is , in sin and wickednesse , and serue the diuell , he will let them be at quiet : but if euer we once set our hearts on that heauenly canaan , and giue our selues to the seruice of god , then he will with open mouth pursue vs , follow vs with many armies , and cast an hundred temptations in our way . and as a poore bird which cometh to the shop , and when she thinketh to get away , then cometh all her paine , and the net is spread ouer her : so when men begin to leaue their euill courses , and to set themselues to serue the lord , presently the diuell doth spread his net to intangle them . this must teach vs to watch and pray , that we enter not into temptation . secondly , in that our sauiour is no sooner baptized , & ordained to be the great doctor of the church , but he is presently tempted and encountred by satan : hence we learne , that all those which be appointed of god to any speciall office in the church or common-weale , they must make account they shall be tempted , and looke for satans temptations one way or other : it was that which befell the head , and therefore let vs all that be his members reckon of it . example of this we haue in moses , who so soone as he was new called to be the guide and deliuerer of the children of israel , he was faine to flie when he had killed the egyptian . and dauid was no sooner appointed by god to be king of israell , but saule did persecute him . as soone as our sauiour christ had called the apostles to that office , he brought them to the sea , and there by his diuine power raised a storme , so as they cried out , maister , saue vs , or else we perish . and this the lord doth in great wisdome : for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of god : and by these temptations and trials , the lord stirreth vp a greater loue of his maiestie in the hearts of his children , and with it many other graces , as prayer , patience , &c. and maketh these graces the better to shew themselues . seeing that our sauiour christ begins his propheticall office of teaching the church of god with temptations : this should admonish the ministers of the word of god , that they of all other men are subiect to satans temptations , because they be the lords standard-bearers , and his lieutenants , against whom satan and al his souldiers bend all their forces , as souldiers often do against the standard-bearer . when as iehoshua the high priest stood before the lord , satan stood at his right hand to hinder him , zach. 3. 1. he was a lying spirit in the mouth of foure hundred false prophets : and this old red dragon , reu. 12. with his taile draweth downe the third part of the stars of heauen : he desired to winnow peter , and to trie him by temptations , luke 22. and as the king of aram said of acab : fight not against small or great , but against the king of israel : so satan fighteth not against any so much , as the prophets of israel , the ministers of the church . so then we may see , that temptations are necessary for the ministers of the word , that they may both know what they be , and also learne how to comfort others in time o● temptation . also to teach vs the true vse of the word of god , and the force of it in resisting temptation . for certaine it is , that temptations teach men many things which they could neuer learne by bare studie . so that one sayd well : reading , meditation , prayer , and temptations , these foure make a diuine . the second point to be considered , is , what was the cause which moued our sauior christ to go into the wildernesse : which was the leading of the spirit : iesus was led aside of the spirit : luke . 4. 1. or as the word signifieth , he was caried apart , mark. 1. 12. not by a forced , but a voluntary motion . this was not a locall transportation of the bodie of christ , as that of eliah , and of philip from the eunuch : but by the inward instinct of the holy ghost he was mooued and made willing to go , as the word which luk. 4. 1. vseth , sheweth plainely . and by the spirit here , is not meant the diuell or an euill spirit , but the holy spirit of god , euen the third person in the trinitie . and so we see that christ may both guide the spirit , and be guided by the spirit : for christ as he is man is led and guided by the spirit ; but as he is god , he doth guide and send his spirit . obiection . christ sendeth the holy ghost , therefore cannot be led by it . ans. as christ was man he was guided by gods spirit , as he was god he sent the spirit . hence we may behold the exceeding holinesse of the manhood or humane nature of christ , who as he was man was guided by the spirit of god , euen in his mouing from one place to another . and it is that which euery one should desire , to be like vnto our sauiour christ in this , viz. to suffer our selues to be guided & directed by gods holy spirit in all our thoughts , words and deeds : for this is a true note of gods children , rom. 8. 14. but as many as are not led by the spirit of god , the same are none of his , rom. 8. 9. and therefore let vs all become plyable to the motions and directions of gods blessed spirit , so as we can say as dauid saith : when thou saydst , seeke ye my face : my heart answered vnto thee : o lord , i will seeke thy face . againe , from this that christ was led vnto temptations by the spirit of god , we learne , that temptations come not by chance , nor yet by the diuels will and appointment : for he could not touch iob or any thing he had , till he had leaue giuen him by the lord : and he could not so much as enter into swine , till christ gaue him leaue ; but they come by his ●ust permission , and the speciall prouidence ●nd appointment of god. for as god de●reed , that he which had ouercome all mankind , should be ouercome by christ : so he ●ath appointed this combat by temptations ●o all men : the place where it is tried , is the world as a theater : the persons as souldiers tried , are christians : the person tempting , is satan our aduersarie : the beholders are men and angels : the iudge or vmpire is the lord himselfe , so that the issue shall be good . and therefore when we be tempted , we must not thinke it strange : but rather as iam. 1. 2. accompt it exceeding ioy when we are tempted for the triall of our faith and obedience . and also seeing they come by gods appointment , it should moue vs all to endure them patiently , seeing they cannot be auoyded . seeing christ was led to be tempted : hence we learne , that no man must wittingly of his own head , cast himself into places of danger : for christ went not into the place of temptation til he was led by the spirit of god. and so indeed , if a man find himselfe moued by some extraordinary motion and instinct of the spirit , he may offer himselfe vnto danger . so paul went bound in the spirit to ierusalem : that is , he did willingly follow the motion 〈◊〉 gods spirit , which inforced him to go to ie●rusalem . and so many of the martyrs , thoug● they might haue fled , yet being moued 〈◊〉 the inward motion of the holy ghost , di●●stand to the truth , abide the danger , and en●dured the fire . but otherwise no man is wittingly to cast himselfe into danger ; yet if the lord send any danger vnto a man in the performance of his calling and vocation , walking according to gods word , he is patiently to endure it , and may not seeke to auoide the same . here may be demaunded , whether a ma● may with good conscience and safely , abid● in such places where it is certainely known● that euill spirits do haunt and vse to be ? although some be so venturous and bold that they feare nothing , yet it is no wisdome neither is it lawfull for men to frequent and abide in those places , but rather to shunn● them , seeing the lord hath deliuered them vp into the power of the diuell . and therefore such men as frequent such places know● to be possessed , do wilfully tempt god , and cast themselues into needlesse danger , vnlesse they haue extraordinary warrant from god. this may serue to reprooue those men who say they care not into what companie they come , for they perswade themselues that no companie can hurt them : but let such men beware ; for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse ? he that walketh with the wise , shall be wise : but a companion of fooles shall be like vnto them . he that toucheth pitch , shall be defiled : and if sinners intice thee , yeeld not vnto them . againe , here we see that so long as christ liued a priuate life at home with his father in his trade , all this while the diuell lets him alone ; neither hath he these gifts of the holy ghost : but after he was once installed to the office of a mediator , presently the diuell sets vpon him : and when he must now be another kind of man in teaching the people of god , he is led now by the spirit of god , and furnished for this high and excellent calling . hence then we must learne , that when we are appointed of god to any speciall office , either in church or common-weale , we must then become new men fit for those places , and carie our selues sutable to our callings . thus when saul was annointed to b● king , he became another man ; thus whe● dauid became of a shepheard a king , he be● haued himselfe as a king ; thus the apostle at the first were poore ignorant fisher-men but being called to be apostles , they le●● their old trade and became new men , eue● messengers of christ to preach the gospel to all nations . this confuteth those which pleade extraordinary callings , as those men who ca● themselues elias , iohn baptist , &c. for if thes● were such men , and had such extraordinari● callings , they should be endued with extraordinarie gifts fit for their calling ; but they are not , nay we see they be but ordinary men . againe , by nature we be all borne the children of wrath and enemies to god , but by grace are called to be christians : now the● it behoueth vs all to become new men , to leade new liues fitting and sutable to our holy calling , giuing our selues wholy to the seruice and worship of god. now if any aske● how christ was furnished with these gifts : ● answer out of s. luke , that he was filled with the holy ghost , chap. 4. vers . 1. if any furthe● obiect , that if he were so filled after his baptisme , then he was not filled before : i answer● againe , that as in his infancie he had a mea●ure of gifts fit for that age ; so from time to ●●me he increased in grace , and after his bap●●sme had a greater appearance and measure ●f gifts then before his calling to preach . it followeth , into the wildernesse . here is ●he third circumstance , namely the place , into ●he wildernesse or desert place : which place christ did of purpose choose to be tempted ●n . there be diuers opinions concerning this place , some thinke it to be a litle wildernesse betwixt ierusalem and iericho ; others iudge ●t to be the desert of arabia , where elias fa●ted fortie dayes and fortie nights , and where ●he children of israel wandred fortie yeares . but seeing the holy ghost doth not shew what wildernes it was , we are not curiously ●o inquire after it , but onely know it was a desert and solitary place . let vs rather seeke the reasons wherefore he was tempted in the wildernesse : first , because christ comming into the world to be ●ut mediator , tooke vpon him the base estate of a seruant , and came in humiliation : therefore when he was now baptized , he would not go to ierusalem to publish his honour , but he went into the desert , a solitary wildernesse . againe , he went into the wildernesse , tha● he might not onely the more easily incounter , but more victoriously ouercome his enemie the diuell : for if satan had seene him i● his glorie , he durst not so fiercely and so eagerly haue set vpon him ; and therefore dot● as the fisherman , who hideth the hooke and sheweth onely the baite : so christ he sheweth his manhood , but couereth as it wer● with a mantle his godhead , so that the diu●● seeing him in the base estate of humiliation might be the more fierce in his temptation● and he might get a more glorious victorie . another reason why christ was tempte● in the wildernes , was this , that he might giu● the diuell the aduantage of the place , and 〈◊〉 ouercomming , might giue him the greate● foyle : for in the wildernesse we want the societie and fellowship of men to comfort v● and such places be noted as solitarie an● voide of comfort , and such satan will choo●● especially : for when a man is alone and solitarie , it is that which is fittest for the diuel● purpose ; for when the woman was alon● how soone had the diuell ouercome her and therfore our sauior christ in going in●● the wildernes , graunts the diuel that he 〈◊〉 desired , to haue him alone by himselfe . fourthly , christ would be tempted in the wildernesse , where was none to help him nor to assist him , because the whole praise of the victory belonged to himselfe alone . lastly , christ went into the wildernesse , that so after he might returne againe with greater authoritie and reuerence to preach the gospell : for we know that when one hath liued with vs , and departs for a season , and after returnes againe , we do receiue him with greater reuerence , and make more account of him . from this practise of christ his going into the wildernesse , the papists gather that men may liue monasticall liues , in cloisters , woods , dens , cels , &c. from the societie and companie of men : but this their collection ●is but fond , as may appeare by these reasons : first , christ did this by the speciall motion and direction of gods spirit : they go into their cels without any warrant from god. secondly , he went but once for a certaine time : they continue alwaies there . thirdly , christ during his abode in the wildernesse fasted and abstained from all sustenance ; but those amongst the papists that liue monasticall and solitarie liues , enioy all their pleasure and delights in eating and drinking , and therefore though solitarinesse at some times is commendable , to fit vs for meditation , prayer , repentance , &c. yet to liue continually without the company and societie 〈◊〉 men , is neither commendable nor warrantable . to be tempted of the diuell : ] here is the en● wherefore christ was led of the spirit int● the wildernesse , namely , to be tempted of th● diuell . now this action , to tempt , is ascribed t● god , to man , and to the diuell . the lord 〈◊〉 said to tempt , when he proueth and maket● triall of his children , to make manifest wha● hidden thing is in their hearts , gen. 22. 1. abraham was tempted by god when he offered his sonne . secondly , man is said to tempt god , wh●● as he shall by vnlawfull meanes trie the prouidence , power , mercy and iustice of god. thirdly , the diuel is said to tempt , when 〈◊〉 he allures by some suggestion inwardly , 〈◊〉 by some obiect outwardly ; and in this thi●● sense it is vnderstood here , that the diuell di●tempt christ , that is , sought to allure him 〈◊〉 some meanes to sinne . and though chri●● could haue confounded satan by a word 〈◊〉 his mouth , yet notwithstanding he did wi●●lingly permit and suffer him to tempt him , because now he stood in our stead : and this was a part of his sufferance to be thus tempted of the diuell . but how could christ be tempted , seeing he was most holy , euen as he was man ? ans. for all that he might be tempted , as our first parents were before they had sinned . the diuel tempts men either by conueying into their minds some secret suggestion , or else moues them by some outward obiect , that he may put into them some conceipt of that sin which he would haue them commit : as vnto iudas , the diuel cast this vile thought into his heart , iudas betray thy maister , iohn 13. 27. so here the diuell suggests vnto the mind of christ these motions , to moue him to vnbeleefe , idolatrie and couetousnesse . but here is the difference : first , that christ his most holy heart withstands all satans temptations . againe , as these wicked motions disquiet and trouble mens minds , and bring molestations vpon them ; so it befell our sauiour christ , for he was moued with these temptations , but yet without all sin . thirdly , men when they are tempted , though they do not altogether receiue and approoue of the temptations , yet they be tainted with them : but yet christ was neuer so much as any whi●● tainted , nor his holy heart did euer approue of them in any sort , but constantly repelled them . as if a man cast a match into tinder , 〈◊〉 will catch fire and burne ; but cast it into water , it will quench it : so temptations coming into our hearts which be like vnto tinder , we are easily tainted with them , though we d● not altogether entertaine them : but the most holy heart of christ was as water to quench them at the first . the diuell tempts men with sundry blasphemous , horrible , and vncleane thoughts . now that we may discerne them , and keepe our selues from despaire when we find them in vs , we must know that in the mind there be many cogitations which arise of the flesh , and from our owne corrupt hearts , and these be sinne . besides these there be other cogitations conueyed aud suggested vnto vs by th● diuell , and these be the diuels temptations ▪ but no sinnes to vs , vnlesse we entertain● them , receiue and approoue of them : they b● indeed our crosses , but satans sinnes : fo● christ was tempted by the diuell , but with standing and repelling his temptations , an● not giuing the least approbation of them , h● was free from sinne , and remained holy aft●● he was thus tempted . the causes wherfore christ was tempted , are these : first , because he was to vanquish the diuel in his owne kind , and at his owne weapon : and as the first adam was ouercome by his temptations , so now the second adam christ iesus might vanquish him in the midst of all his most fierce temptations . secondly , he was tempted , that by his example he might teach vs how to resist temptations , as also to shew what temptations are , and the power of them . and therefore that common opinion , that if any be grieuously tempted , men thinke they be notorious sinners , and hauing forsaken god , he now hath forsaken them : it is a false and erronious opinion : for here we see , that the most holy sonne of god himselfe was tempted . againe , seeing christ the head was tempted , no member of christ must looke to be free from temptation , but we must euen make account to be tempted . lastly , our sauiour christ was tempted , that so feeling the waight and daunger of temptations , he might be a mercifull high priest to helpe vs in our temptations : as the apostle doth witnesse . the next point to be noted , is the cause and author of his temptation : he was tempted of the diuell . this name diuell , signifieth a cauililer , a slaunderer , a priuie accuser : for he accuseth god to man , as he did to euah . gen. 3 ● . hath god said indeed ye shall die ? nay , but it is because god loues you not : for when ye eate of the tree , god knoweth ye shal be like vnto god. secondly , the diuel accuseth man to god , and is therefore called the accuser of the brethren ; one which ceasseth not to put vp bils of accusation against vs , and to accuse vs vnto god , as he dealt with iob. thirdly , the diuell accuseth one man to another , by raising suspitions and bad surmises and by backbiting one another . and seeing the holy ghost calleth satan an accuser , let vs all beware of accusing our brethren , of slaundering and backbiting : for such men become like vnto the diuell . againe , it must admonish al men to beware that they do not by any accusations or slanders , seeke to draw men from embracing the gospell : for they which take this course make themselues diuels incarnate . of this sort was elyma● the sorcerer , act. 13. 10. whom paul therefore calleth the child of the diuel . and thus much of the first part of the preparation . now followeth the second part , viz. the abode of christ in the wildernesse : which is set out by three circumstances . first , by his fasting forty daies and forty nights . secondly by his companie there , namely , the wild beasts , manke 1. 12. lastly , by those temptations wherewith the diuell did incounter him within the space of those fortie dayes , luke 4. 2. though the particulars be not set downe by the euangelists . the first point , is christs fasting in the wildernesse the space of fortie dayes . there be three sorts of fastings : first , a dayly fast , which is nothing else but the vertue of sobrietie , or a moderate vsing of the creatures of god with abstinence : and this kind of fasting all men must vse continually , and we must take heed of the abuse of gods creatures by surfetting and drunkennesse . rom 13. 12. the second kind of fasting is a religious fast , when we abstaine from meate and drink for a certaine time , that we may be more fit for the exercises of repentance , prayer and duties of religion : and this kind of fasting , the iewes vsed sometimes for one meale , sometimes for two or three , sometimes for many , as 1. sam. 31. 13. they fasted seuen dayes . the third is a miraculous fast , when any one shall fast many dayes , and that beyond the course of nature : thus moses fasted fortie daies and fortie nights in the mountaine ; and so fasted elias . now there is no man able to fast so long by the course of nature . indeed paul did fast three dayes after his conuersion ; and those which were with paule in the ship in that dangerous voyage , act. 27. 33. are said to haue fasted foureteene dayes , which though some thinke is not meant of abstaining from all sustenance , but that they did eate very litle ; yet the words are plaine , that they did eate nothing for the space of foureteene dayes . and though it be true that phisitions affirme , that a man may liue seuenteene dayes without meate , yet he cannot endure longer , as twentie or thirtie dayes . now our sauiour christ fasted fortie dayes , and fortie nights , and for all this his complexion was not changed , nor the strength of his bodie weakened ; nay he was not hungrie till the end : though men cannot fast a short time , but it wil weaken them and make them hungry , which doth proue this fast of christ was miraculous . now there be some reasons why christ fasted so long and no longer . first , that when he came to preach the gospell , he might come with more authoritie and reuerence : as when moses had fasted fortie dayes , and brought the two tables , the people receiued him with greater reuerence . so likewise elias when he was to restore religion , he fasted forty dayes and forty nights . secondly , he fasted so long , that he might answer vnto the time that moses and elias fasted . thirdly , he fasted no longer , lest any man should call into question his humanitie , whether he was true man yea or no , if he had fasted threescore or an hundred dayes . from this miraculous fast of christ , the papists fondly gather their superstitious fast in lent ; being but an apish imitatiō of christ : and in truth their fasting is no fast , but a plaine mocke-fast , seeing they eate as liberally , and fare as daintily then , as at any other time of the yeare : whereas christ abstained from all vse of meate and drinke . secondly , christ was moued thereunto by the instinct of gods holy spirit ; they haue no word to warrant them . thirdly , christ did thus fast but once in all his life : but their fast is continuall , euery yeare , and therefore these reasons proue that their collection is friuolous . the second speciall point to be marked in the abode of our sauior christ in the wildernesse , is his conuersing with the wild beasts , marke 1. 13. some say the cause of his conuersing among the wild beasts , was , that they might do him that homage which is due to the creator : but this opinion hath no warrant out of the word of god , and litle truth in it : for though it be true that iesus christ is worthy of all homage , yet he came not to this end into the world , but rather to take on him the shape of a seruant . but the true cause is this : whereas there be two kinds of wildernesses , one which was inhabited , and where iohn baptist did baptize & preach : and another not inhabited , where liued all kinds of wild beasts , as lions , tygers , beares , &c. christ made choise of that which was without the societie of men , wherein were onely the wild beasts to beare him companie , that so in this great combat against the diuell , he might shew he had no aide nor comfort of any man ; but that he ouercame by his owne power , and therefore 〈◊〉 the honour and praise of the victory belonged to christ iesus alone . and besides , in the person of christ we may behold the estate of gods church here vpon earth , that she liueth here with wicked men , which be no better then wild beasts , as esay 11. 6. doth testifie . the third circumstance whereby the abode of christ in the wildernesse is described , be those temptaions which befell him within the compasse of the forty dayes , for before the three great conflicts , luke 4. 2. there is mention made of other temptations , which though they be not specified , yet it is very likely that the diuell did set vpon christ by sundrie , small , light and weaker temptations , thereby making an entrance to his fiercer and stronger temptations . for it is the diuels maner to go on , and to proceed by degrees in his temptations . as first he cast into cains mind an angry thought against his brother abel : after he preuailed , and caine had conceiued displeasure against his brother , then ●he proceedeth to tempt him to murther , and there he did not stay till he had brought him to vtter despaire . so he dealt with iudas , first he put into iudas mind this thought ; iudas betray thy maister : which though iudas did receiue at the first , yet after he letteth it ta●● place , and then the diuell proceedeth by d●grees with him , till he had brought him to h●● purpose . and it is the diuels subtiltie , first 〈◊〉 get if it be but a talent in , then he will thr●● in his foote , yea his head , and wind in hi● whole bodie . out of this subtile dealing of the diuel● that he begins with lesser temptations , an● proceeds by degrees , it must teach vs to b● wise , and to labour , that we may stop the fir●● motions and inclinations to sin , to resist th● very beginnings to euill . for if satan preuail● in them , he will proceed to more forcibl● temptations . the fourth and last point in the abode 〈◊〉 christ in the wildernesse , is in these word● he was afterward an hungrie : that is , when h● had by the diuine power and vertue of h●● godhead fasted forty daies and forty night● he was at the last hungry . and this christ di● for our sakes : for though christ was the so● of god , yet for our good he was content t● take our nature vpon him , and became tru● man like vnto vs in all things excepting sin● and had not onely the will , mind , affection ▪ and conscience of man , but also tooke vpon him the infirmities of humane nature , so farre foorth as they be without sinne : and therefore he was subiect to hunger and thirst . the causes wherefore our sauiour christ was hungrie , are these : first , that he might ●hew himself to be true man , and that he had ●he infirmities of humane nature : and so we see he would stop the mouthes of such as should say , it was a small matter for him to last so long being the sonne of god. but least we should doubt of his manhood , he is here ●s we see touched with hunger , a true infirmitie of mans nature . secondly , he was thus hungrie , that by this meanes he might cast vnto the diuell an ob●ect to worke on , and giue him occasion to be more fierce in his assaults . then came to him the tempter , and said . here begins the first combat betweene the diuel and christ , and in it we are to consider three especiall points : first , the diuels preparation : then came to him the tempter , and said . secondly , the temptation it selfe , in these words : if thou be the sonne of god , commaund that these stones be made bread . thirdly , the answer and repulse of christ , vers . 4. in the preparation note , first the author , the tempter : secondly , the time , then : thirdly the occasion of this temptation , namely , the hunger of christ : fourthly , the diuels coming vnto christ. the author is here intituled the tempter , s● 1. thess. 3. 5. and the cause why he is so called is , because it is his desire , his studie and continuall practise to tempt men , and to seeke as much as he can , to draw men from god to his kingdome : and to this purpose he sparet● no paines night and day , assaulting and tempting men to bring them to destruction . he goeth about as a roring lion , seeking whom he may deuoure . well then , seeing we know it is the diuels study night and day to tempt vs , it should teach vs all , as we loue our soules , to watch and pray continually , least we be led into temptations , and so be ouercome of satan . it is our dutie to seeke to be as vnlike the diuell as possibly we can , because he is the patterne of al euill . now we see it is the diuel● study to hinder men from the kingdome of heauen , and so to bring them to hell : then o● the contrary , seeing he labours to draw me● from seruing of god , we should quicken vp our selues in the seruice and worship of god ▪ and to be more careful to seeke the kingdom of god our selues , and to draw others to the same . we must beware , that we be no meanes to draw any from embracing of true religion , and from the seruice and worship of god ; for if we do , we become euē diuels incarnate . when christ went vp to ierusalem to performe the worke of mans redemption , peter he begins to disswade him from it , and bids him fauour himselfe : but christ turneth him backe , and saith , get thee behind me satan . 2. the second thing is the time when the diuell sets vpon christ , then , namely when he perceiued christ most weake , and as he thought , not able to resist him . herein appeareth the pollicie of satan , when he seeth christ most weake , the diuell taketh occasion to lay his strongest assaults . so then in the example of christ we may see the exceeding pollicie of the diuell in tempting of men , namely , he maketh choise of the fittest time to broach his temptations ; for he marketh & prieth into men and women , and when he findeth vs most weake and most vnable to resist him , then is he the most strong in tempting vs , especially at the houre of death , and in the time of afflictiōs , he bendeth the force of his temptations against vs. oh then , how should this admonish vs al to prepare our selues against the day of afflictiō ▪ and the pangs of death ; to be stedfast in the faith , to make our calling and election sure that so we may neuer finally fall away ; and to intreate the lord that then when we seeme to be most weake , he would aide and strengthen vs by his holy spirit , to resist satan● assaults . the third point in the diuels preparation , i● the occasion wherby the diuel was especially moued to tempt christ , which was his hunger . such was satans malice against the lord iesus , that when he could find no sin in him ▪ then he takes aduantage of christs infirmity , and seeing him now hungry , begins to tempt him to vnlawful means to satisfie his hunger . now then seeing the diuell takes occasion to tempt christ , euen from the infirmitie of his humane nature , as he was man : hence we learne whence the diuell hath the ground of all his temptations , namely from our selues ▪ and from our own nature , and we our selue● affoord him the matter of his temptations ; h● brings the fire and bloweth it , but we affoord him the fewell to set it a work . the diuell obserueth the nature of men , their dispositions inclinations and behauiours , and continually prieth into their dealings , and like vnto a prudent captain , who besieging a citie , marketh where it is most weake and of least resistance , and there he bends all his forces , and placeth his greatest ordinance , euen so the diuel watcheth vs and our behauiours , to obserue vnto what sin we be most addicted , and by nature most inclined , & then he followes our humor and feeds vs in our owne vaine . as if a man be impatient of pouertie , he will egge him to stealing , and to vnlawfull shifts to helpe himself : if a man be couetous , he wil help to prick him forward that way , that he may by hook or crooke inrich himselfe : and so in other sins according as he finds men affected , he will fit his temptations . nay , the diuell is so skilfull by the experience of so many hundred yeares , that he will be prying into mens complexions , and the very constitutious of their bodies ; and finding what humour doth most a bound , he can giue a shrewd guesse , to what sinne a man is inclined . as if he perceiue a man to be of a cholericke complexion , then the diuell will stirre him vp to quarrelling , fighting and killing . if he find a mans complexion to be sanguine , then he seeketh to allure him to be delighted with vaine and vngodly mirth and wantonnes , or at the least with immoderate mirth . 〈◊〉 a man be subiect to melancholy , then he wil● feare a man with heauy & dumpish thoughts and great feares and cares in his mind . and thus he dealt with the poore man that wa● lunatick : for the diuel tooke occasion by the course of the moone , and the humour of hi● bodie , to moue him to cast himselfe into the fire and into the water . and in a word , look● how many infirmities & weaknesses we haue we do as it were giue the diuel so many dar● to wound vs withall : for we giue him the matter of all his temptations , and he taket● aduantage of our weaknesse and infirmities ▪ this being satans cunning & his dealing ▪ it must warne euery man to search his own● heart , to find what be his speciall infirmities and corruptions , to which he is most pron● by nature : and when we know them , we mu●● labour against them , to represse and subdu● them ; otherwise they will be so many dart● and weapons which satan will turne against our owne selues , to hurt and wound vs : and therefore it must be our wisdome to weake● these infirmities , and to labour by all goo● meanes to preuent the diuell in these hi● temptations . the fourth point in the preparation of the diuell vnto his temptations , is his coming vnto christ. and by this that it is said , the tempter came vnto him , it appeareth that he came in some visible forme : as he did come to euah in the shape of a serpent : so it is very likely he came in some bodily shape to our sauiour christ , seeing it is said here , that he came and spake vnto him . if thou be the sonne of god , &c. ] the diuel hauing made this solemne preparation , and hauing made choise of the fittest place and time , and taken aduantage of the infirmitie of our sauiour christ , now he sets vpon him , and incounters christ with his first temptation : wherein the cunning diuel disputeth like a subtill sophister , and disputeth very syllogistically ; and his syllogisme may be framed thus : if thou be the sonne of god , then thou canst commaund that these stones be made bread ; but thou canst not make these stones bread , therefore thou art not the son of god. the maine scope of the diuels disputation in this his first temptation , was this , to bring christ to distrust of his fathers prouidence , to ouerturne the faith of christ , that is , that gift in christ , whereby he as he was man did beleeue in god his father , and depend vpon him . and in this dealing of the diuel with christ , we may behold what is the maine and principall end of all satans temptations in the children of god , viz. he labors to bring vs if it be possible , to this , to make shipwracke of faith , whereby we beleeue the word of god● to be true : and thus he dealt with euah . gen. ● he did labor to bring her to call gods word into question , and so to deny credence to it ▪ and thus he dealeth with all men , seeking to keepe them in ignorance and blindnesse , o● else in errors and wickednesse , that they may not beleeue the truth of gods word , and 〈◊〉 performe obedience to it . the special part of the word of god which the diuell aymed at , and which he labored to● bring christ to deny credit too , is that voice of god the father coming from heauen : this is my beloued sonne in whom i am well pleased . and here let vs see the practise of satan against all the faithful children of god ; namely , as he dealt with our sauior christ , to perswade him if he could , that he was not th● son of god : so he labours to perswade god● children that they are not the sonnes and daughters of god : he labours to make m● doubt of their adoption . and therefore seeing the diuel aimeth at this one thing especially , to ouerturne our faith in gods promises , it should stir vs all vp to an earnest care to make our calling and election sure , euen to haue it sealed vp by comfortable assurance to our soules : and this will be a most sweet comfort vnto vs in time of affliction , if we can find this blessed and setled perswasion , that we are the sonnes and daughters of god. and the diuell he careth not what men professe no though they haue all the common gifts of gods spirit , to heare the word , to vnderstand , to giue assent vnto it , so that they want this blessed assurance of gods speciall loue in christ. againe , in this first temptation the diuell tempts christ to practise a worke of vnbeleefe . for now christ wanting bread , the diuell tempts him in the absence and want of bread , to make bread of stones , and so by vnlawfull meanes to help himselfe . and as the diuell dealt here with christ , seeking to tempt him to practise a work of vnbeleefe : so doth he deale with vs , to moue men and women in time of distresse to vse bad and vnlawfull shifts to helpe themselues . as in time of pouerty and want , when men see not ordinary means , such as they desire , he will tempt them to shift for themselues , to filch and pilfer from their neighbors , and to get bread by bad meanes . in time of sicknesse , when men cannot find help in the lawfull vse of phisick , then he labours to draw them to seeke to the diuell for helpe , by sending men to wise men and women ( as they call them ) and so by wicked meanes to seeke recouery of their health . if thou be the sonne of god ] what moued the diuell to moue this question vnto christ rather then any other ? ans. first , because the diuel knew right wel , that if christ were the son of god , then he was that promised messiah and sauiour of the world ; and if he were that promised messiah , then he knew it was he that should bruise the serpents head , gen. 3. 15. now of all things the diuell could not abide to heare of that , and therfore he makes choise of this question before all other , to proue , or at least to go about to proue , that christ was not the sonne of god. another reason may be this : since the diuel● fell , and for his pride was cast downe out of heauen , he beares a deadly hatred against the● lord god himselfe , and we shall see that 〈◊〉 this question he doth notably bewray hi● spite against god : for when as the lord ha● spoken from heauen , saying , this is my 〈◊〉 beloued sonne in whom i am well pleased : here the diuell comes and contradicts the voice of god , nay , goeth about to proue god a lier , in that he would make christ beleeue that he was not the true sonne of god. hence we may by this practise of satan learne to discerne false teachers . there haue bene many both excellent and learned men , which haue denied christ to be the sonne of god , as ebeon , cerinthus , and others , onely affirming that christ was an excellent man , and a worthy prophet . now seeing they denie iesus christ to be the true son of god , they shew themselues to be false teachers , and such as be the diuels scholers , for so saith the apostle iohn , 1. iohn 4. 1 , 2 , 3. again , in that the diuel seekes to perswade christ that he is not the son of god , ( though god by his owne voice from heauen had immediatly before proclaimed him to be his son : ) hence we may perceiue the impudent malice of satan , who seeketh in all things to contradict god himself . for if the lord pronounce a blessing vpon any man , the diuell he wil presently pronounce cursing and damnation . if god testifie to a mans soule that he is the child of god , the diuell he wil labour to perswade him that he is not the child of god. if the lord affirme a wicked man to be out of gods fauor , and no child of god ; the diuel will labour on the contrary , to perswade him that he is in good estate , & shal be saued , and so fils his heart with extreme presumption , & maketh him more bold then he ought to be . commaund ] that is , as if satan should haue said to christ , bid this , or do but speake the word and it shall be done . and herein appeareth the maruellous pollicy of satan , who in these few words ( the better to bring his purpose to passe ) toucheth three especiall points of diuinitie : first , that he which is the son of god , is true god equal to the father , which many heretickes haue denied , and the pharisies also did not graunt ; for to worke a miracle , it is the proper and peculiar work of god alone . secondly , the diuell confesseth , that god is able to make all things of nothing , and that without all meanes , matter or helpers , by his almightie power . thirdly , he confesseth that god can effect a true miracle , and that is proper to god alone , neither can any creature whatsoeuer worke a miracle . now when the diuel acknowledged al this , one would haue thought he should haue intended no harme in these words : but the truth is , we shall see that in the propounding of these points , his pollicy was to ouerthrow the faith of christ ; and he in propounding of the truth , doth it not for any loue or liking to it , but that he might more easily deceiue our sauiour , to bring him to doubt whether he was indeed that sonne of god or not . this must admonish vs to take heed that we do not alwayes giue credit to the diuel , & listen vnto him though he speake the truth : for such is satans pollicie , that when he wold seeme most to speake the truth , then he meaneth to deceiue vs most ; and by speaking the truth , he seeketh most to ouerthrow our faith in the truth . but as our sauiour christ did refuse their testimonie , though the diuels spake the truth ; and as paul did not suffer the diuel to speak in the maid , though he did acknowledge the apostles to be the seruants of the true god : so we must beware how we listen to satan , euen when he speakes the truth ; for he neuer speakes the truth because he loueth the truth , but that speaking the truth he might be sooner beleeued , and more easily deceiue vs , and do vs the greater harme . that these stones ] s. luke saith this stone , in the singular nomber . to reconcile these two places , whereas mathew speaks in the plural number of many stones , this we must vnderstand that he speakes of satans temptations , as he first set vpon christ , and then in the beginning of his temptation , he bids christ to turne all these stones into bread . luke , he saying this stone , speaking but of one , must be vnderstood as the diuell vrged and inforced his temptation , the better to perswade christ to yeeld vnto it : as if the diuell should haue said , it may be thou thinkest it too much to turne all these stones ( being so many ) into bread , do but turne this one stone into bread , because i would not trouble thee ouermuch , that so i may beleeue thou art the son of god. by this dealing of the diuel with christ , we may learne , that when the diuell hath once begun his temptation , then he will be more instant in vrging of it , he is very loth to haue the repulse , and therefore will vrge it and follow it : but if he can gaine but a litle ground , at least in some smaller matter , he would be content ; as here to perswade christ , though he would not turne many stones into bread , that he would turne but this one stone into bread . and therefore we must learne , that as the diuell is very instant to inforce and vrge his temptations , so we must be as instant to resist them , and yeeld no not in the least matter that he tempts vs to . vers. 4. but he answering , said , man shall ●ot liue by bread onely , but by euerie word that ●roceedeth out of the mouth of god. these words containe the most wise and heauenly ●nswer of our sauior christ to the first temptation of the diuell ; and in this answer of his , note three points : first the answer it self , and iesus answering said : secondly , whence our sauior christ took his answer , it is writtē : thirdly the words of his answer , man shal not liue , &c. first the spirit of god sets downe the answer of christ , to shew that he was not onely willing to incounter the diuell , but that he was most able to vanquish & foile the diuell . now what a singular comfort is this to gods church and children , to remember that our lord and sauior christ iesus , was in ●his base estate of a seruant whē he liued here vpon earth , able to incounter with satan , to ouercome the diuell , notwithstanding all his might and malice ! how much more is iesus christ able now being aduanced vnto the right hand of god his father in heauen , hauing all power and maiestie , and being king of kings , and lord of all lords , how much more able is he now to confound satan , & to destroy al the works of the diuel in his members ! and this may be a great comfort vnto euery beleeuer in the midst of temptations . it is written ] here we see whence our sauior christ tooke his answer : though that 〈◊〉 could haue confounded satan by the lea●● word of his mouth , and could ( if he had 〈◊〉 pleased ) called for many legions of angel● from heauen to haue guarded him , being th● true and onely son of god : yet he mak● choise of this weapon , it is written . and th● he did to teach vs , that the most sufficien● weapon to beat back all satans temptation● and to quench all the fierie darts of the diue● is the word of god written : & therefore 〈◊〉 bids vs take vp the sword of the spirit , whi● is the word of god , both to defend our selu●● and also to put satan to flight , ephes. 6. 16. hence from the example of christ we ma● learne sundry instructions : first , seeing th● he made choise of the word of god , as th● most sufficient weapon to repel satan : it condemneth that vaine and vile practise of th● church of rome , who instead of this , 〈◊〉 into mens hands other weapons not wor● a rush , as holy water , the signe of the cross● &c. and affirmeth that these be sufficient we●pons to skarre away the diuell . alas , th● diuell is not so childish to feare a drop 〈◊〉 water , or the shaking of a straw : but our sa●iour christ shewes what is that which is ab●●● 〈◊〉 a most sufficient weapon to beate back all ●atans temptations which he can hurle a●ainst vs. and therefore wicked is the pra●tise of the papists , who locke vp the word of god from the people , keeping it in an vn●nowne tong , and so betray the poore soules ●f the people into the hands of the diuell . we see here the miserable estate of all such ●en or women , which do either contemne ●r neglect the knowledge of the word of god : they do wilfully betray themselues in●o the hands of the diuell , lay themselues o●en as a prey vnto him : so as they hauing no ●eapon to defend themselues , nor to repell ●atan , thus he smites them & wounds them , ●ea euen cuts the throat of their poore soules ●efore they be aware . we may hēce gather what is the cause why ●o many sins abound in euery place , namely , ●e vile and grosse ignorance of the word of god , hos. 4. 1. 3. the want of the knowledge of the gospell and the word of god , is the ●ery cause that sin so abounds in al places : for ●he word of god should be vnto vs as sauls ●eare which he vsed to set at his beds head , 〈◊〉 that if any enemy set vpō vs on the sodain , ●ur weapō might be euer at hand in readines ●hat we might answer the diuel in his instruments if he tempt vs to any sin whatsoeu●● that as here christ said , it is written ; so 〈◊〉 must say , i may not lie , sweare , commit ad●●tery , &c. for it is written . &c. seeing christ by his own practise , teache● vs that the word of god written , beleeue● vnderstood , & truly applied , is the most al● and all-sufficient weapon to resist the diue● how ought this to stirre vp all men to serio●● studie of the word of god ? how should moue euery man as he loueth his soule , to ●● bor for a sound knowledge & vnderstanding of the holy scripture , seeing this is the b● weapon to foile the diuell ? if we knew th● any man had vowed our death and sough● our liues , how careful wold we be to proui● the best weapons we could get , and also 〈◊〉 learne how to handle them and to vse the● so as we might be able to defend our selue● when we meet with our enemy ? wel , we 〈◊〉 not be ignorant that the diuell is the swo●● enemy of our soules , he lies in waite conti●●ally seeking our bloud : oh then if men 〈◊〉 that care of their poore soules that they oug●● to haue , how prouident would it make the● to store themselues with this most sufficie●● weapon , euē the true knowledge of the w●● of god! and therfore it must moue all of v● ●eare the word continually , to study it , to lay ●t vp in our hearts against the time of need , ●o resist the diuell when he assaults vs. it is lamentable to consider how poore ignorant people deceiue them selues ; they ●ooth themselues , and say , they defie the di●uel , they spit at him : but alas , what if two men that be enemies meet together , the one well appointed with weapons of death , the other hauing nothing in his hand to defend himself , but defies his enemy , spits at him ; wil this do him any good , will not the other wound him and kil him ? and so though poore ignorant people say they defie the diuell , & spit at him , he wil shew them no pity , but giue them their deadly wound , and they shall neuer know who hurt them till it be too late . now follow the words of christs answer : man shall not liue by bread onely , &c. this answer of christ is taken out of deut. 8. 3. where moses shews the children of israel , who were now in great extremitie , pinched sore with famine , and had nothing to eate , that the lord fed them with manna , to teach them that man liues not by bread only , but by euery word that proceedeth out of the mouth of god. man shall not liue ] that is , man shall not preserue his naturall or temporall life in t●● world : i say his natural or temporal life , fo● is not meant of his spiritual life , by bread 〈◊〉 that is , all things necessary for the naturall● of man , as meate , drinke , clothing , sleep , p●● sick , &c. euen all naturall and ordinary mea● vsed of man for his temporall life , is meant b● bread . but by euery word ] he saith not in genera● by the word , but by euery word . now 〈◊〉 hath diuers acceptions in the scriptures : first it is takē for the second person in the trinity iohn . 1. 1. secondly , for the word of god , is● 40. 6. but neither of these is vnderstood i● this place . thirdly , the word is taken for th● decree and wil of god , for his prouidence 〈◊〉 the good wil & pleasure of god : and so m●● we vnderstand it in this place , where our sauiour christ saith , man shall liue by eue●● word , that is , euery decree and blessing o● god for the life of man : so it is taken heb. 1. 3 ▪ where christ is said to beare vp all things by his mightie word , that is , as the lord ha● created al things , so doth he vphold and preserue them by his decree and prouidence . now gods word and decree concerning the life of man , may thus be distinguished ▪ namely , that god hath decreed that some men should liue by bread , that is , by ordinary meanes : secondly , some should liue without ordinary bread , that is , without all ordinary meanes : thirdly , that some should liue without any means at al , either ordinary or extraordinary , as moses , eliah , our sauiour christ , in their fortie dayes fast : fourthly , that some should liue against meanes , and contrary to the course of nature , as daniel in the lions den , & the three children in the fiery fornace . which proceedeth out of the mouth of god : that is , by euery decree of god , by euery blessing & decree that god giueth out concerning the life of man. so then we see the meaning of the words . if any say , it seemes we must liue onely by the word of god , & without meate or drink , euen by the scriptures and the written word . i answer , no : but we must liue and preserue our liues by euery word , that is , euery decree that god giueth out to preserue the life of man : so that without the speciall decree and blessing of god , nothing could preserue and maintain the life of man : our meat could not norish vs , our apparel could not warm vs , &c. now let vs see how this answer of christ is applied to the diuels temptation . the diuel had labored to proue that christ was not the sonne of god , his argument was this : if th●● be the sonne of god , commaund that the●● stones be made bread ; but thou canst no● make these stones bread , therefore thou 〈◊〉 not the sonne of god. our sauior christ doth alleage this plac● of scripture , and doth deny the proposition or first part of the diuels argumēt : for where●as the diuell takes this for graunted , that if ● man be hungry , he must haue bread by an● meanes to preserue his life : christ answers , 〈◊〉 is not necessary , because a mans life is no● preserued by bread onely , but it is maintained by the special decree & blessing of god ▪ and indeed this is a speciall point and wo● thy lesson to be learned , as may appeare i● that the lord was no lesse then fortie yeares teaching it to the children of israel , deu. 8. 3. the vse of this doctine is manifold : first ▪ hence we learne to consider aright of th● creatures of god , namely , that we do no● content our selues to looke vpon the substance of them ; but besides the outward substance , we must consider the secret blessing o● god vpon his creatures proceeding from hi● word , that is his decree . as for example , 〈◊〉 must not onely looke vpon the outward substance of bread , but besides that , we m●● consider the blessing and decree of god , that bread should be the meanes to nourish man : for besides the bread , there is the staffe of bread , that is , that power and facultie whereby it nourisheth and maintaineth life , which it hath from the decree and blessing of god vpon it . and as we see an old weake man , take away his staffe and he wil soone fall to the ground : euen so if the lord take away the staffe of bread , that is , his secret blessing , though a man had all the dainties vnder heauen , his life would faile in the midst of thē all ; for the weake life of man must needs fal & decay , if once the lord take away the staffe of bread . for what reason is there , that bread which hath no life in it , should nourish our bodies , giue life & strēgth to vs : and that that which hath no heate in it , as our clothes , should keepe vs warme , were it not for gods word and decree , and his blessing vpon them ? and that we may know , that it is not so much bread that preserueth mans life , as gods blessing vpon bread by vertue of his word and decree , we may see it plainely , in that the poore mans child which fareth hardly , & ●is but meanely clothed , is as well legged and 〈◊〉 , and likes as well , euen as the child of the prince : now the reason is , because god● blessing is all in all vpon the poore fare of the poore mans child , aswell as the kings . 2 againe , seeing it is not so much bread , as gods blessing vpon bread , that preserueth mans life , it should teach vs al sobriety in the vse of gods creatures : for neither meate , nor drinke , nor clothing , can do vs good , vnlesse the lord send out his word and decree , and giue a blessing vnto them , euen to euerie b●● of bread we put into our mouthes . now if we abuse the good creatures of god , in sur●etting and excesse , how can we looke that the lord should blesse them vnto vs ? nay we may rather feare he will curse them for our abuse and intemperancie , so that they shall hurt , yea choake vs rather then do vs good . 3. we must learne from hence , to vse the creatures of god with inuocation vpon his name for a blessing vpon them ; for seeing it is not the substance of bread that nourisheth vs , but the blessing of god vpon the bread ▪ who seeth not , that we ought before we vse the creatures of god , to craue a blessing 〈◊〉 god vpon them ? 4. this should teach vs to be content with our estate , to moderate our affections , and to take heed we do not so eagerly desire & see● for abundance : for the blessing of god is riches enough , & hath not these cutting cares with it : & he which hath but a meane estate , may be as wel blessed of god , as he that hath the greatest abundance : nay this immoderate seeking for abundance , it argueth great distrust and vnbeleefe in the prouidence of god. 5. if mans life stands not in abundance , and our life is not preserued by bread alone , though a man had all the bread in the world , vnlesse god infuse a blessing into it : this teacheth vs , that we may not be so much intangled with the things of this life : we must not so eagerly seeke after meat , drinke , clothing , lands , liuings , gold , siluer , &c. for in taking too much care for these things , we see many mens harts are so caried away , that no grace can take place in them . but you will say , meate , drinke , cloathing , and such things , they be my liuing , i cannot liue without them . i aunswer , that our liues do not stand in these things alone , but especially in the blessing of god vpon these meanes : without which , though we had all the world at commaund , it could doe vs no good . againe , the lord can not onely preserue our liues by bread , but euen without all meanes , yea , if so it please him against meanes . now then seeing our liues stand not in these meanes , but especially in the blessing of god vpon them , we must first seeke for the blessing of god , without the which all these meanes shal become vnprofitable vnto vs and do vs no good : and it is not wisedome , too greedily to seeke for the things of the world , seeing our life is not preserued by them alone . mans life standeth not in abundance , saith christ , luk. 12. 6 seeing man liues not by bread alone , that is , mans life is not maintained by these outward meanes , but by gods blessing vpon them : this must teach vs all to be content with that estate the lord sends vs , though it be poore and meane : and we must learne patience in extreame miseries and afflictions . and if the lord should deal● with vs as he did with his seruant iob , euē 〈◊〉 all from vs , yet we must be content , and take heed that we do not suffer our selues to be swallowed vp of too much griefe . for our life is not maintained by these outward meanes of themselues , but by gods blessing vpon thē , which is all in all : and when all meanes faile , the lord can preserue our life euen without bread ▪ and against meanes too , if he please ▪ indeed if a man wāted the outward meanes and the inward meanes too , namely , gods blessing , then he had some cause to be grieued : but seeing the lord can saue our liues both without all outward meanes , and against meanes : though we want bread , yet let vs cast our selues vpon the lord , and neuer distrust his mercie ; but say with iob : though the lord kill me , yet will i trust in him . and let vs know , the lord can increase the poore womans cruse of oile , and make it last as well as the rich mans abundance , 7 this should teach vs all to moderate our affectiones , and to carrie an euen saile , so as neither in the estate of wealth and abundance , we be not puffed vp with pride : nor yet in pouertie to be ouerwhelmed with sorrow . for though a man haue abundance , it followes not that he is therefore blessed ; nor if he be poore and want riches , that he is therfore cursed , and wants the blessing of god : but in wealth and pouertie , the blessing of god is all in all to make men happie . 8 lastly , this should teach euery one of vs to labour all our life long to know the prouidence of god , and to depend vpon it in all estates of life , whatsoeuer the lord shall send vs : and when we can see this prouidence of god , we must then hang vpon it , as well in aduersitie as prosperitie , in sicknes and health , in life and death . true it is , men can acknowledge gods prouidence in prosperitie : but we must learne to see the prouidence of god aswell in aduersity , and then to hang vpon it with both the hands of faith , so as we can roule our selues vpon it , and can euen wholly depend vpon it , and commit our selues and all our waies to the lord. the children of israel were fortie yeares learning this lesson : which shewes it is an excellent point , and not easily learned . and therefore seeing it is of so great vse , and so necessarie , let vs studie to know the prouidence of god , and shew the true vse of it in our liues and conuersations . then the diuell tooke him into the holy citie , &c. ] now followeth the second conflict betwixt the diuell and christ , in the 5. 6. 7. verses . now though s. luke chap. 4. 9. placeth this temptation in the last place , yet doth this breede no great difference betwixt the euangelists : for luke in pēning of the words and deeds of christ , sets them downe as the spirit of god directed him , not regarding precisely the time when they were done , but sometime setting that first which was done last : but mathew he sets thē down in order as they were performed by our sauiour christ. then the diuell tooke him , &c. ] in this second cōflict , we are to consider three points . first , the diuels preparation to the combat , vers . 5. secondly , the temptation it selfe , vers . 6. thirdly , the answer of christ , vers . 7. in the diuels preparation : first , the time , then : secondly , the parts of his preparation , which be two . first , he tooke christ from the wildernesse , and caried him to the holy citie . secondly , he setteth him there vpon a pinnacle of the temple . first , in the circumstance of time , then : that is , as soone as satan had taken a repulse and was foiled of christ in the wildernesse , he presently setteth vpon him afresh , and caries him to the holy citie to tempt him there . by this we may perceiue the malice of the diuell , who as soone as he hath ended one temptation ceasseth not there , but presently prouideth another . the diuell neuer maketh truce with man , but either he is busie in tempting of vs , or else he is deuising and plotting new temptations ; for he is neuer idle . againe , hence we learne , that when we haue ouercome in one temptation , we must presently prepare our selues for another : we must not look to be at ease when we haue giuen the diuell the foile : for he will set vpon vs afresh , and tempt vs againe and againe . nay , our life is a continuall warfare against sinne and satan : & therfore we must euer be in a readines to encounter with our enemie . and if this lesson were well learned , and as well practised , men would not be so impatient in temptations when they befall thē : then temptations would be farre more easie to them , so as a man wold willingly and chearefully indure them , & vndergo them though neuer so many . the diuell tooke him to the holy citie : here is the first part of the diuels preparatiō . now by the holy citie is meant ierusalem , as luk. 4. 9. it is plaine . but how did the diuell carie our sauiour christ from the wildernesse to ierusalem ? he might do this three waies : first , in vision : secondly , by the ordinarie way : thirdly , cary him in the aire , first , by vision , as it was vsuall in the time of the prophets . so ieremiah was caried in vision to the riuer euphrates : but christ could not thus in vision be caried from the wildernesse to ierusalem ; for then it should haue bene no temptation vnto him in vision onely to cast ▪ himselfe from the top of the temple . secondly , our sauiour christ might be led by the ordinarie way , and so indeed the words will beare it : but i take it , it is not the sense and meaning of this place . for if the diuell led our sauior from the wildernesse to ierusalem , then either with or against his will ; either of his owne accord , or else at the perswasion of the diuell . but he went not of his owne accord : for seeing he was led into the wildernesse , and came to be tempted there , he now being in the conflict , and it being not yet ended , he would not of his owne accord depart thence to ierusalē . secondly , he would not go at the perswasion of the diuell : for we neuer reade that he would do any thing at the diuels perswasion , though in it selfe lawfull . thirdly , the diuell might conuey and carie the bodie of our sauiour christ in the aire , from the wildernesse to ierusalem : and this is the opinion of the best diuines , that the diuell had power by gods permission , to transport the bodie of christ in the aire , from the wildernesse to the holy citie : and this seemeth to be confirmed by the words following , where it is said , that the diuell set him on a pinnacle of the temple . now it is as likely that he caried christ from the wildernesse thither , as that the diuel had power to place and set him on the top of the temple . now then if the diuell had permission to transport the bodie of christ from the wildernesse to ierusalem : this makes for that opinion which is common in the world , that the diuell can carrie a man or woman from one countrey to another , if god giue him leaue : but so as he cannot do it with such celeritie and expedition as men imagine . some foolishly thinke , he can carrie one many hundred miles in an houre , which is a thing impossible : for such a violent motion would stop a mans breath ; as we see if a man fall from the toppe of an high steeple , his wind is gone ere he come halfe the way to the ground . againe hence we see , that the diuell may by gods permission haue power ouer the bodies of godly men , and those which haue greatest graces , and strongest faith in god. for seeing he had power ouer the bodie of christ , to transport it from place to place by the permission of god , why may he not if god giue him leaue , haue power of any mās bodie , though he be neuer so true a beleeuer ? if he had power in the head , why not in the mēbers ? if he had power to annoy iob , to kill his childrē & destroy thē , though they were no doubt the holy seruants of god , why may not the diuell haue power ouer our bodies , to carie a mā frō one place to another ? if the diuell could by gods permissiō tormēt the bodie of one that was a daughter of faithfull abraham , and euen 18. yeares afflict her , so as she was bruised and bowed together by satan ; then no doubt he can do the lesse , to remoue mens bodies from place to place . and this may serue to admonish those , who thinke their faith is so strong , that the diuel cannot annoy thē or any way bewitch them . but if the diuell haue power by gods permission to torment the bodies of the faithfull , yea to destroy the bodies of iobs childrē , who no doubt were the true seruants of god , he may if god giue him leaue , bewitch the godliest man that liueth . for we know what the holy ghost faith : that all things fall out , and all things come alike to good and bad ; and there is no difference in outward things oftentimes betweene the children of god and the wicked . to the holy citie ] that is ierusalem , luk. 4. 9. now this citie was called holy for sundrie causes . first , because in ierusalem was the temple of the lord where were the sacrifices and other ceremonies prescribe● by god for his own worship . secondly , i● the temple they had the law of god and the bookes of moses and the prophets read an● expounded vnto them . thirdly , becaus● ierusalem was a mother church , frō whenc● religion did flow and was dispersed into many places of the world . now for these considerations ierusalem is called the holy citie . this church at ierusalem though it hao many corruptions in it , yet our sauiour christ cals it holy : and it was a true church of god. then hence i conclude , that the church of god in england , though there be in it many blemishes & corruptions , yet may it be , and in truth is the true church of god. for the church of god in england is proprotionable to the church at ierusalē for as they had moses and the prophets read and expounded , so haue we : nay , we haue the gospell now soundly preached ▪ which they then had not in so plaine and plentifull manner as we haue . they had the sacraments of the old testament : so we haue baptisme and the supper of the lord. their church was a mother church to deriue religion to many other : and though our church cannot be called a mother church , yet it may be truly called a nourcing church to many neighbour churches round about vs. as christ and his apostles did not therfore separate themselues , or refuse to ioyne with them in the seruice of god , because of the corruptions in this church at ierusalem , but did teach and preach in the temple : so none may therefore separate themselues , and refuse to ioyne with the people of god in his seruice and worship , because of some few corruptions that remaine in it . nay , such as for these do separate themselues from gods people , do cut themselues from christ himselfe , seeing they seuer themselues from the church of god. if any shall say , that the church of rome is the true church of god , as well as the church of ierusalem , seeing the romish church hath as many priuiledges as the church at ierusalem ; i answer , by examining the particulars it will appeare to the contrarie . as first , the church of rome braggeth , that she hath her succession from the apostles : but i answer , succession from persons , without succession in the apostles doctrine , can be no true note of the church . secondly , the church of rome hath the sacrament of baptisme , yet that proues he● not the true church : for in samaria they had the sacrament of circumcision , and so in other places , and yet it cannot be proued that they were the true churches of god. besides , i answer , the church of rome hath baptisme no otherwise then a theefe hath a true mans purse : now it cannot be said , that a theefe is therefore a true man , because he hath a true mans purse . lastly , though the church of rome haue the outward baptisme , yet she in doctrine ouerturnes the inward baptisme : namely , the true imputed iustification and inherent sanctification of christ by the spirit . 3 the church of rome holdeth the apostles creed , but it is onely in word : for the truth is , their god whome they worship is an idoll , and their christ is a false & counterfeit christ , forged by their owne braine , as may appeare to all that will search their doctrine . 4 she saith , that they hold the word of god , and the writings of the apostles : but it will appeare in their writings , that they hold it but in shew , not in truth : for in the maine grounds of religion they ouerturne the doctrine of the prophets & apostles . againe , they hold the scriptures but as a lanthorn holds the candle , not for it selfe , but for those that passe by : so the church of rome haue the word of god , not for themselues , but for the good of gods children , which euer lye hid in the middest of poperie . 5 she brags that she is the mother-church of many churches : i answer ; we must consider that citie , as rome is , and as rome was : the old rome which was in the time of paul , was the true church of god ; but as for that old rome , it is dead and buried , and this new rome is that whore of babylon , & no mother-church , but a cruell step-mother to religion . by al this we may see , that the present church of rome , is no church of god , but onely in name and outward shew . and seeing that the diuell tempts our sauiour christ in the holy citie , we learne that there is no place so holy ; but the diuell can broach his temptations in it , as we may see zach. 3. 1. 2. and therfore this condemnes that dotage and sorcery of the church of rome , who teach that their charmed holy water , their coniured bread , and the signe of the crosse , and such stuffe can driue away the diuel from their houses , and from their persons : and yet we see here , that neither the holinesse of christs person , nor yet of the place , could hinder satan , but he did tempt him againe , we see it is to small purpose , to the ende wee may bee freed from temptations , to change the place , or to change the aire ; for what place is there so holy , or so sound and wholesome , where satan cannot and will not set his temptation on foote and assault vs ? indeed to remoue the diseases of the body , these may be of some force , to change the ayre , &c. but to cure the conscience , and to help the diseases of the soule , this and such like can do nothing at all . and set him on a pinnacle of the temple . ] here is the second part of the diuels preparat●on , who hauing caried christ from the wildernes to ierusalē , now he placeth him vpon a pinnacle of the temple , or a litle wing of the tēple . some think that it was a sharpe broach gilded to some especiall vse : but it is either the battlements which were made by gods commaundement , least any should fall , because their houses had flat roofes , o● else some corner of the temple ; howsoeuer , it was a dangerous place . if thou be the sonne of god , cast thy selfe downe , &c. ] in this verse is set downe the second temptation , and in a syllogisme it may be thus concluded ▪ if thou be the sonne of god , then cast thy selfe downe : but thou sayest , and art perswaded that thou art the sonne of god , therefore thou mayest cast thy selfe downe . here we must marke the scope of the diuell in this second temptation , which is this , to tempt our sauiour christ to presumption , to perswade him to presume of gods mercy , and to bring him to a vaine confidence in his fathers protection , without vsing lawfull meanes . and in this second temptation we may obserue one especial thing , which the diuel aimes at in his temptations , namely , to perswade him to a vaine presumption of gods mercy . and surely we see the diuel preuails much in these days by this argument : for we see how some men crie , god is mercifull , god is mercifull , and so presume & grow secure in sinne , and take occasion of gods mercie to sooth themselues in their sins . others , they say , i am either elected or reiected , and if i be elected , i am sure i shal be saued howsoeuer i liue ; if i be reiected i am sure i shall perish , though i liue neuer so well : and thus men liue as they list . others say , i know the lord will prouide for me , and therefore refuse to liue in any calling . and as for those which make profession of the gospell , the diuell he labours to perswade them , that it is sufficient to professe religion , though they practise not the duties of religion : as the fiue foolish virgines , who held out their blazing lampes , yet wanted the vessel of oile to maintaine their lampes . this being so , it should admonish vs al to take especiall heed , that we be not ouer com● of satan in this kind , seeing the diuell knowes our nature , and seeth that to presume and thinke well of our selues , it is a thing very fitting and pleasing our nature : whereas despaire , it is a troublesome thing , and brings men often to a greater sight of their misery : and the truth is , the diuell preuailes with a thousand to one more by presumption then by despaire : despaire kils thousands , securitie ten thousands . and it is to be noted , that when the diuell had in the former temptation laboured to bring christ to despaire of his fathers prouidence , now he labours the cleane contrary , to bring him to presume of gods prouidence . and here we may see the diuels exceeding cūning , that he fought to cary our sauiour christ from one extreame to another . and thus doth the diuell deale with all men , he seeks to draw men either to presumption or else to despaire , and labors to cary them from one extreame to another , as from couetousnes to prodigalitie , and so of the rest . and therefore we must labour to auoide both the extreames , neither to presume too much , nor yet to be cast downe by despaire , but to keepe the golden mediocritie , euen as christ doth in this place . cast thy selfe downe . ] he would haue christ not to shew by his doctrine , but to worke a miracle , that he may know him to be the son of god. this shewes the nature of all wicked men ; they care not for the doctrine of god , but they crie out for miracles : as we may see in herod , he desired to see our sauiour christ worke some miracle , but he contemned his word and doctrine . and the iewes who persecuted christ and his gospel , yet when he was vpon the crosse , they would haue him worke a miracle , to come downe when he was nailed hand and foote . and all wicked men are of the same nature , more to regard and desire a miracle , then to heare the blessed doctrine of iesus christ. cast thy selfe downe ] the diuel hauing proued before the faith of christ to be most cōstant , that he would not so much as doubt of his fathers prouidence in his greatest need , now he takes occasion from the graces and gifts of christ to bring him to presume , and to haue a vain confidence of his fathers protection . and so wil the diuel deale with all the members of christ ; if he cannot preuaile by our weaknesses to bring vs to despaire , then he wil take occasiō by the graces and gifts he sees in vs , to make vs presume : as often he preuailes by this meanes to make men swell and thinke highly of themselues for some grace they haue receiued , of learning , wit , eloquence , &c. to puffe men vp with satanicall pride and ouerweening o● themselues . then cast thy selfe downe . ] the lord gaue the diuel permission to place christ in a dangerous place : but yet the diuell coul● not go any further to hurt christ there ; 〈◊〉 cast him downe he had no power , but perswades him to cast himselfe downe . where we see , the diuels power is limited , his power is not so great as his malice is to mankind ; but the lord doth limit satans power , and in all things hath care of his owne children , that satan can do them no harme . for the diuel , though he had set christ vpon the top of the temple , could not for his life cast him downe ; where we may see , the diuell for all his malice can go no further then god giues him leaue . and this must comfort vs : for as god the father limits satan in respect of christ our head , so doth he in vs his members . now followes the reason which the diuel vseth , the better to perswade christ to yeeld vnto his temptation : for it is written , he shall giue his angels charge ouer thee . when as the diuell heard our sauiour christ alleage scripture ; he like an ape imitates christ , and begins to alleage scripture roundly as wel as he . and therfore we must be wary how we entertaine doctrines of heretikes , and false teachers , though they seeme to proue them by the scriptures : for the diuel he hath his scriptum est , it is written , as ready as may be . but we must learne to proue the spirits , that is , the doctrines of men , whether they be of god or not , 1. iohn 4. 1. lest the diuel and wicked men deceiue vs ; for we see here how the diuel can alleage scripture , and that fitly for his purpose . and it is the subtil practise of the diuel to alleage scripture , that so he may perswade men to receiue his damnable doctrines , and become heretickes and scismatickes . and to this end he doth grosly abuse the scriptures ; yea when he would perswade men to liue in sinne , he hath his , scriptum est , very ready , and can tel them , at what time soeuer a sinner doth repent him of his sinne , he shall haue mercie : and truly by his abusing of scripture he preuailes with many . the wordes which the diuell alleageth are taken out of the fourescore and eleuenth psalme , the eleuenth verse : for he shall giue his angels charge ouer thee , to keepe thee in all thy wayes , &c. now the diuell in alleaging and propounding the words is very precise , and sheweth himselfe very carefull in repeating of the words : in so much as he will not leaue out no not this particle [ for ] which might well haue bene left out . yet in the end he stickes not to leaue out a whole clause , which is the maine point and ground of gods promise : namely , this : to keepe thee in all thy wayes . where we may see , how the diuell doth most vil●ly abuse the scriptures of god : and it is vsuall with him in his allegations , to put in , or to put out something , or some way or other to depraue them , or to corrupt the sense and meaning of the scriptures , to serue his owne turne . and as this is the diuels manner in his alleaging and dealing with the scriptures , so do the papists as his scholers . for though in word they hold the scriptures , yet it is vsuall with them to put in , or leaue out , or by some meanes to corrupt and depraue thē in the sense and meaning , as might be shewed by example . well , seeing the diuell is so skilfull in the scriptures , and can alleage them so readily and so fitly for his purpose , and withall is so malicious to mince them and depraue them , it should make all men to studie the holy scriptures , that so we might be acquainted with them , and be able to disclose and to descry satans fallations and subtilties : and we should wish with moses , that all the lords people could prophecie . but especially the ministers of the word , they must labour to be thorowly acquainted with the booke of god , to obserue euen the circumstances of the text , else the diuell will cast a mist before their eyes , and beguile them with his subtill fallations : and therefore they must do as ezechiel did , eate vp the book of god. and that we might not perceiue satans subtilties and deceit , he labours to keepe men in ignorance of the word , and by all meanes to haue the scriptures hid and darke : and if it were possible , to root out the schooles of learning , and that the bible might be burned . and as he preuailes in poperie , to bring men to this , that all religion , and the scriptures might hang on mens deuises and mans learning , as they do in poperie ground all vpon lumbard the maister of the sentences , and barre the common people from the scriptures , locking them vp in an vnknowne tong : so with christians he taketh the like course , for he perswades them , that the scriptures are hard to be vnderstood , and very obscure and troublesome , and therfore he drawes men● minds from the studie of them , to reade the writings of men , because they seeme to be more pleasant and delectable ; that so 〈◊〉 being not acquainted with the text , might not descrie his deceipts and subtilties . againe , seeing the diuell can alleage the word of god and say , it is written , and that he can bring in scripture fit for his purpose ; what a shame is it for christians , if they do not labor so to know the scriptures of god , that they may alleage them as occasion shall serue : & that not as some do , to heape place vpon place without all reason , but to alleage them fitly and to the purpose ? lastly , seeing this is a diuellish and satanicall practise , in alleaging the scriptures to depraue and corrupt them , to leaue out and put in at his pleasure , it must warne vs , that when we are lawfully called , we do speake and vtter the words of other men , euen all , & no more but all , neither putting to them nor taking from thē , and that without changing their words or the sense and meaning of them . he shall giue his angels charge ouer thee ] the true sense of the place is this , that the lore had a speciall care of his people ; and when he sent any iudgement vpon the israelites , he gaue them this comfortable promise , that in the middest of all their troubles he himselfe would protect them . and as this promise was made to them , so it is generall to the whole church of god , and belongs to vs. for in all common iudgements and calamities , the children of god which walke in his waies , shal be sure to haue protection and securitie : for the angels of god , by his appointment , do hold them vp , as it were in their hands . in which words there is a comparison taken from nurses , who hauing children committed to their care , do hold them very charily and tenderly in their hands , and dare not let them go out of their armes : euen so the angels of god by his appointment ▪ become euen as nurses to his children in all their lawful wayes , and do attend vpō them , and are very carefull to protect them from danger , so long as they keepe themselues within the compasse of gods word . it is true indeed , that iudgement begins at the house of god , and he often afflicts his dearest children to trie their faith and patience , yet is is most certaine , that in commō calamities the children of god shall haue protection and security : yea the angels of god ( as it were nurses ) shal hold them in their hands , and defend them , so long as they keepe themselues in the wayes of god , and within the compasse of his will in his word ▪ but if they leaue the way of gods commandements , and wāder in by-paths , and go out of their lawfull callings , they haue no assurāce of gods protection , neither haue gods angels any charge to watch ouer them , seeing then god hath made so mercifull a promise of protection , to all them that walke in his wayes , and within the compasse of his commaundements , it should warne vs all to beware how we go out of our wayes and lawfull callings , but that we studie the law of god , and as we looke for his protection , to keepe within the compasse of it . iesus said vnto him , it is written againe , thou shalt not tempt the lord thy god. ] in these words is cōtained the answer of our sauiour christ , to the second temptation of the diuell ; wherein he doth oppose scripture against scripture . but to expound that place which the diuell alleaged , and to shew how vilely satan abuseth the word of god , he alleageth another place of scripture , wherein our sauiour christ answers the diuell , that it is true , god hath made sundry promises in his word , of protectiō to his people , but yet so , as if they refuse to walke in the cōmandements of god , and to vse such lawfull meanes as he prescribeth in his word , he is not bound to perfome them , for they be made vpon that condition , againe it is written , ] seeing our sauior christ doth alleage another place of scripture , to expound that the diuel brought against him , and to shew how he abused scripture : hence we gather , that the holy scriptures are of themselues sufficient to interprete themselues , for so christ alleageth another text of scripture to expound that which satan alleageth , and to confute his abusing of it . so we find that ezra did expound the law of god , and giues the sense of it by the scriptures , and so expounds the one by the other , nehem. 8. 9. ( iunius . ) now if the seruants of god could do this in the old testament , how much more may we in the new , wherein many things are most plainely opened and expounded by christ and his apostles ? but the papists cannot by any meanes yeeld to this doctrin , for they hold , that that which must interprete the scriptures , must haue iudiciall power and authoritie to iudge of the sense of the scriptures ; but they hold the scriptures are but a dumbe letter , and therefore are not able to iudge of the sense ād meaning of the scriptures . yet for all that ▪ we see ( by the example of our sauior christ ) that the scriptures are of sufficient power to giue the sense of the scriptures , to interprete thēselues , and to shew what is the true sense of the scriptures , though they be dumbe . and as we see , that a mā may aswel shew his mind to his friend by letters and writing , as by word of mouth : euen so the lord god speakes now to his people by the scriptures , as well as he did in olde time by his owne liuely voice from heauen . but if the papists will yet deny the scriptures to haue power to iudge and determine of the sense of the scriptures ; then would i know , who hath this power giuen vnto him ? they answer , the church must giue iudgement , and determine of the sense of the scriptures : but that is false , for the lord hath not giuen any such power to the church , to determine of the sense of the scriptures at her pleasure , but only he hath giuen to the ministery of the word , to open and expound the scriptures by the scriptures thēselues . as a lawyer hath not that power to iudge of the law of his prince , and to giue what sense he listeth , but onely to expound the law , and to giue the sense of it by the words of the law , and other circumstances cōcerning the same . the church of rome say further ; they 〈◊〉 determine of the sense of the scriptures , either by the rule of faith , or the consent of the fathers : or , if they faile , then the pope he is 〈◊〉 determine of them , as one that cannot erre . 1 concerning the rule of faith ( by which they vnderstand vnwritten traditions ) how can they be fit iudges to determine of the sence of the scriptures , vnlesse we will gi●e more authoritie to vnwritten verities then to the written word of god ? nay onely the scriptures must be the rule of faith , and only the scriptures iudge and determine of the sense of themselues . 2 neither is the consent of fathers a sufficient rule to giue iudgement , and to determine of the sense of the scriptures : for we know that they being men , and many of thē ( hauing not the knowledge of hebrew and greeke , yea and most of all in expounding the word ) are subiect to error , and sometimes do erre . and by the same reason the pope is no meete man to be the iudge of the scriptures , and to determine what should be the sense of thē , seeing he is subiect to manifold errors , and many popes haue erred in the foundations of religion . now follow the words of christs answer , taken out of deut. 6. 16. thou shalt not tempt the lord thy god. first we must search what this word , to tempt , signifies : secondly , the maner how god is said to be tēpted : thirdly the cause and root of this tempting of god. first , to tempt god , is to proue or to make trial whether god be such a one as the scriptures report him to be : namely , whether he be so iust , so mercifull , so mightie as the word of god describes him to be . so the propet dauid expounds it , psal. 95. 9. your father 's tempted me , and proued me in the desert . where to tempt , is to proue gods iustice and mercie , whether he were so iust and mercifull as the word sets him out to be , and as he promised to be . secondly , for the manner , it is not simply to tempt and to make triall of god , but to tempt god , is to make needlesse triall of gods power &c. when we haue no cause to try the lord : and so it is taken here in the words of christ , thou shalt not tempt , that is , thou shalt not take needlesse and vnnecessarie experience and triall of gods power and goodnesse . thirdly , the cause which moueth men to tempt god , is a distrustfull and vnbeleeuing heart , euē want of faith . so the israelites tēpted god , psal. 78. ver . 18. 22. they tempted god in their hearts , and required meate for their lust . and the reason is , vers . 22. because they did not beleeue in god , and did not trust in his helpe , because they did not relye vpon his care and fatherly prouidēce : so that vnbeleefe was the roote of this their tempting of god. so then to tempt god , is to make needlesse and vnnecessarie triall and experience of his mercie , goodnesse , power and iustice , proceeding from a distrusting heart . now god may be tempted fiue maner of wayes . first , when men will take vpon them to appoint god the time when , the place where , and the maner how god must helpe them , and accomplish his promise to them . thus the israelites in the wildernes wanting water , they say : is the lord amongst it vs or no● shewing , that through the lord had promised he would be with them , yet vnlesse he would at that time giue them water in their need , they would not giue credit to his promise . againe , psal. 78. ●0 though the lord had giuen them water , yet they say : can he giue bread also , or prepare flesh for his people● still shewing , that vnlesse the lord would at their pleasures , & now presently send them meate , they were readie to distrust his prouidence . and therefore it must admonish vs , that we must not in our requests and petitions ( as the bethulianes did ) appoint god the time , place , or meanes how we would be helped in pouertie , sicknesse , or other waies ; but cōtinuing in prayer , waite vpon the lords leysure , and leaue these circumstances to his good will and pleasure . secondly , god is tempted , when men will not beleeue his word , but do demaund signes and wonders from heauen , as the scribes and pharises did ( ioh. 2. 18. ) tempt our sauiour christ , not beleeuing his doctrine , vnlesse he would confirme it by some miracle . and thus all they tempt god , who refuse to beleeue the doctrine of god , because it is not confirmed vnto them at their pleasure by signes and wonders . but some may say : what , is it not lawfull thē to demaund and require a signe at gods hands ? yes we may sometimes : and so we reade that gedeon did require a signe of god and sinned not : so did hezechiah . 2. king. 20. 8. in two cases men may aske a signe of the lord. first , when the lord giues a man commaundement to aske a signe , then we may aske it lawfully : and thus the lord bid● achaz to ask a signe , and he sinned in refusing to do it . secondly , a man may aske a signe of god , when it is necessarie for the confirmation of a man in some extraordinarie calling : as we see in gedeon being extraordinarily appointed of god to be the captaine and deliuerer of gods people ; he being not fully perswaded of this his vocation , desired a signe of god , not of infidelitie , but the better to resolue himselfe of gods calling him to that busines . and so it was in hezechiah , to perswade himselfe of gods extraordinarie deliuerance from an extraordinarie di●ease . the third way whereby men tempt god ▪ is when men liue in sinne continually without repentance , and so will trie gods mercie : and thus the israelites tempted god , num. 14. 18. and so all those which liue in ●inne from day to day without repentance , do indeed tempt god and abuse his patience , mal. 3. 15. and therefore seeing that this is euen to tempt god , to liue in sinne without repentance , it must stirre vs vp all to take heed how we runne on in sinne : but that we do wi●● speed repent and breake off the course of our sins : for so long as we liue in sinne without repentance , we tempt god , and then we can promise no safetie to our selues , neither looke for the protection of gods angels , but ly euen naked to all gods heauie iudgements . the fourth manner of tempting god , is to inioyne men the obseruations of the ceremoniall lawe , as it appeareth ast. 15. 10. the iewes are said to tempt god , in that they vrged the obseruation of the ceremonies of moses . and by this we may iudge of the present estate of the church of rome , and of their religion ; which stands for the most part in vaine and superstitious ceremonies ; and that which is worse , of iudaisme and gentilisme . the last way how men tempt god , is , not to vse the lawfull & ordinarie means which god hath appointed , either concerning mens soules , or concerning their bodies : and this is here vnderstood in this place , when christ saith : thou shalt not tempt the lord thy god. when we shal refuse such lawfull and ordinarie meanes as the lord hath appointed , and vse extraordinarie ; euen as a man hauing a readie way ouer a bridge , should leaue that , and thrust himselfe into the water , what were this but to tempt god ? or when a man hath the ordinarie way to come downe by the steppes or staires , and refusing that shold cast himselfe downe from the top of a steeple ? so those men who contemne the word of god , and will not vouchsafe to heare , what do they else but euen tempt god ; seeing they refuse the preaching of the word , which is the ordinarie meanes to saue mens soules ? and thus satan tempted our sauiour christ to tempt god. for hauing now set him on the toppe of the temple , in a dangerous place , he perswades him to cast himselfe downe : and he addeth , that he may be bold to do so , because god hath giuen his angels charge to looke vnto him , that he take no harme . but our sauiour christ answers him ; that were to tempt god , seeing he had the lawfull and ordinary way to go downe by the staires , and therefore he had no reason to cast himselfe downe . in a word , all those tempt god , which either refuse the ordinary meanes god hath appointed , or do wilfully cast themselues into daunger , being not called thereunto of god : as peter hauing no calling of god , went and thrust himselfe into caiphas hall , to see what became of his maister : & the three worthies which ventured through the hoast of the philistims to fetch water at the well of bethell for dauid , whereas he might haue had it without danger at home . here some may aske , what we are to iudge of those which vse to walke on ropes on high places , and on the toppe of houses : whether do such men sin or not ? ans. these men do so either with a calling or without a calling , such as do it by vertue of their lawfull calling , as mosons and such as build churches and houses , and so by reason of their trades work on high places , cannot be said to tempt god : nay rather so long as they walke faithfully in their lawfull callings , they may assure themselues of gods blessing and his protection . but as for those who to shew their agilitie ; and to make sport , walke on ropes , or runne vpon the roofe of houses , these men hauing no calling from god so to do , they cannot looke for gods protection ; nay , they in so doing tempt god , casting themselues vpon daunger . and our sauiour christ might a thousand times better haue done this which satan wold haue him here to do● yet would he not put himselfe into needlesse daunger , lest he should tempt god ; much lesse ought any man else aduenture to do it . and in this , that our sauiour christ vseth the ordinarie way , euen the staires , we may learne , that if any man looke to haue gods protection and blessing , he must also make sure to vse the lawfull and ordinarie meanes appointed of god , & keepe himselfe within the compasse of his calling : yea if we desire to find comfort in any of gods gracious promises , we must be wary to keepe our selues within the compasse of his commaundements : but if we leaue them , then we find no true comfort , neither haue we any promise of protection from god. but so long as we walke in obedience of gods commaundements , and within the compasse of our callings , we haue this blessed promise from god , that his angels shall take the care of vs , to guard and to defend vs. againe , the diuell taketh him into an exceeding high mountaine . ] in the seuen verses going before , we haue heard of the two first temptations of our sauior christ ; now followeth the third . in this third temptation we are to consider againe three especial points first , the preparation of the diuel , ver . 8. secondly , the temptatiō it selfe , ver . 9. thirdly , christ his answer , ver . 10. and first of all seeing the diuell doth thus arme himselfe , and comes prepared three times , in three seuerall temptations , it should teach vs all on our parts to prepare our selues continually , and to be ready to resist his temptations . in the diuels preparation note two parts : first , he taketh him to an exceeding high monntaine : secondly , he shewes him all the kingdomes of the world , and the glorie of them . but how could the diuel cary our sauiour christ to this high mountaine ? i answer , he might do it two wayes : first , by vision : secondly , by reall transporting of his body from ierusalem to this mountaine . some thinke that this was onely in visiō : but i rather thinke our sauiour christ was caried locally and really ; for our sauiour christ his temptations are not imaginary , but true and reall temptations ; and the words import no lesse , but that he was really and locally transported from the citie to the mountaine . the reasons why the diuell caried our sauiour christ to the mountaine , are these : first , because the diuell in all things desire● to imitate god , and to become as it were gods ape . now we reade , that the lord caried moses to the mount nebo , to shew him all the land of canaan ; so the diuell to imitate god , and by imitating god , to match him , and so to disgrace the lord , carieth our sauior christ to the mountaine , as it is likely , to imitate gods dealing with moses . secondly , the diuell caried our sauiour christ to this high mountaine , as a most fit and conuenient place to broach this his third and last temptation now in hand . in that the diuell doth carie our sauiour christ from ierusalem to this hill locally ; hence we learne , that he may by gods permission , haue like power ouer the deare children of god , not once , but twise , nay thrise , & oftentimes . we see this true in our sauior christ the head : therefore if the lord permit satan , and by his permission giue the diuell libertie to transport our bodies from place to place , we must not be discouraged . seeing the same thing befell the head , it may also befall his members , which we are . the second part of the diuels preparatiō , is this , that he shewes him all the kingdomes of the world , &c. now concerning this , we may not think the diuell could do this in deed and truth , to shew christ all the seuerall kingdomes of the world , as they be here placed vpon earth , for that is a thing impossible : for there is no hill so high , that a man might see them all . nay , if a mā were as high as the sunne , and could see neuer so clearely , yet he could but see the one halfe of the earth ; and therefore we must know , he shewed them in a counterfeit vision . now these visions of the diuell , they be either of the outward senses , or else of the vnderstanding . of the outward senses , as the delusions of the diuel , making men thinke they see that they do not see indeed . so the diuel is said to shew samuel to saul in a vision in his proper habite : and this was indeed but a coūterfet samuel , not that true samuel , who rested in the graue concerning his bodie , and remained in heauen concerning his soule . secondly , there be false visions and deludings of the vnderstanding ; as the lord speaketh , that he will make the false prophets ashamed of their lying visions . and some of these visions come vnto men sleeping , called dreames . deut. 13. 1. some come waking , as to such as haue their braine crased , they oftentimes haue visions , and thinke themselues to be kings or prophets , as iohn baptist , &c. now concerning this vision of christ offered by the diuell , he did it not onely to the mind of christ , but also to his out ward eye , and visibly . by this practise of the diuell we may behold his wonderfull skill and power , in that he can resemble to the outward senses in such a strange manner , euen as he listeth , so great and wonderfull matters . and the like is done by magicians and coniurers , who by the helpe of the diuel , can reueale and shew things done in a farre countrey , or things that be lost , in a glasse : or for things long passed , can resemble them to outward sense in a glasse , or in the aire . so that those are deceiued who are of mind , that they cannot do this : for if the diuell could shew christ all the kingdomes of the world and the glorie of them in so short a time , then much more can he shew some one particular thing to the eye and sense of man. now let vs marke the diuels drift in this temptation , & setting before christs eyes this goodly and glorious sight : sure it was to this end , that the diuell might by this meanes more easily wind himselfe into the heart of christ : and therefore he sets this thing before his eyes , that christ might be moued by them , and take some delight in them , and delighting in them might desire them , and so satan might in the end ouercome him and insnare him . and this hath bene the auncient practise of the diuell , as genes . 3. first , to moue evah to cast her eye vpon the apple , to marke the beautie of it , then to like it , thē to desire and lust after it , and so in the end to tast of it . and thus he dealt with christ : first , he shewes this glorious sight , and the beautie of all these things , that if he could , he might haue moued him to desire them , and so make his temptation take place . seeing this is satans auncient subtiltie , it must warne vs to take great heed of our outward senses , especially the two senses of learning , namely , seeing and hearing . the eyes and the ●ares be the two windowes of the soule : and if the diuell can get in his head there , he will easily wind in all his bodie , and poison our soules . we had need therefore to counterguard our hearts , to keepe them with all diligence , euen aboue al watch and ward , and euermore to take heed who , & what enters into our eyes and eares , and to make sure w● keep carefull watch at those doores . we mu●● pray with dauid : o lord set a watch before my mouth , and keepe the doore of my lippes : and with holy iob , make a couenant with our eyes that they behold no vanitie . this if we do , death shall not enter in by these doores and windowes , but we shall preserue our soules in puritie . now when the diuell shewes our sauiour christ this goodly shew , let vs mark the maner : he shewes christ all the beautie , the glorie and delight of them : not the troubles , vexations , calamities and daungers of them . and thus will the diuel deale with vs ; if he would tempt any one to some sinne , he neuer shewes but hides the miserie & daunger , the curses and calamities that will ensue vpō that sinne : but he shewes the profit , gaine , pleasure , delight and commoditie that that sinne will affoord them : that by this meane● he may bring them to his bow , and moue them headlong to rush into the commiting of sinne . indeed when he hath got his purpose , and preuailed thus farre to bring a man into sin , then he will lay it open in most vgly maner , and lay before a poore sinner the horror and punishment due to his sinne , that so he may make a poore sinner breake the necke of his soule in despaire . further , marke how the cunning diuell shewed not these goodly and glorious sights in the first or second temptation , but reserued them for the last , and that in great subtiltie . for the diuell know very well , that if any would peruaile , then surely the desire of honor , of preferment , of profit and pleasure , would moue the heart of christ. and in this subtiltie he shewes , that this is a most daungerous temptation which comes from the right hand , that is , which proceeds from profit , pleasure , preferment and honour . and by this temptation he preuailed more against dauid , then he could when he was in great conflict , and persecuted by saule . so prosperitie and ease in the primitiue church in the dayes of constantine , did more preuaile with christians , then persecution and tribulation could do for the space of three hundred yeares before . and those which could be moued by no other meanes , yet the hope of honor , profite and pleasure hath ouercome and preuailed with them . thus ease slayeth the foolish : prosperitie is as a slipperie way : and few hauing rest are edified , and walk in the feare of the lord , & the comfort of the holy ghost , act. 9. 31. luke cap. 4. 5. he addeth the circumstance of time , that the diuell shewed all this to christ in a point or moment of time , in so short a time as possibly might be , with maruellous speed & celeritie . and this the diuell did being subtill , the more to inflame th● heart of christ to desire them : and therefore he set his wares open , and as it were in a glimpse gaue him the beholding of the beauty of thē . so we see , if mē see some st●āg● and beautifull thing , and haue but a blush or a litle glimpse of it , they desire it with mor● eagernesse , & more greedily affect it . eue● so he would haue dealt with our sauiour christ , he would haue affected his hea● with this sudden and glorious spectacle . now followeth the temptation it selfe , in these words : and said vnto him , all these will i giue thee , if thou wilt fall downe & worship me . in this temptation we must first marke the scope and drift of the diuell therein . in the first temptation he laboured to tempt christ to distrust and vnbeleefe : in the second , to puffe him vp with vaine confidence and presumption : now in this third , he tempted christ to commit idolatrie , euen to worship the diuell . and truly this hath euer bene the practise of the diuell , to seeke to ouerturne religion and good conscience by these three things , honour , profite , and pleasures . among protestants and protestant ministers he hath preuailed much by these meanes . when as for the ministers of the word , many haue in hope of profit and preferment , forsaken true religion & cleane abiured it , and taught the cleane contrarie , euen that which the papists hold and teach : so we see that protestant merchants for hope of gaine , do carrie ouer to the church of rome all such merchandize of waxe , &c. as the papistes vse to maintaine their superstitions and idolatrie . and among common professors , many of them to saue their lands , liuings , and places , haue chaunged as religion hath changed ; now papists , now protestants , like to camelions into any colour . of this we had experience in queene maries dayes : few great men remained protestants , but yeeded to the idolatrie of those times . this third temptation hath two parts : first , a promise : secondly , a condition . and here the diuell saith not : i will procure thee these things at gods hands ; but in his own● name , i will giue thee , all these , to make chrit depend vpon him for them , to trust in him , and to deny his confidence in god , and to relie vpon the diuell for an inheritance in this world . in which vile practise of the diuell , we may behold his shamelesse boldnesse , who dares offer christ the gift of all these , conditionally , if he would worship him : whereas indeed they did all most properly belong to iesus christ himselfe , and were his owne ; neither had satan any title to them , but onely by vsurpation . and as the diuel here with christ , so he dealeth with most men of the world , to tempt them to depend vpon him for the wealth of the world , and to make the diuell their god. for though mē deny this in word , and say , all they haue , god hath sent it , they thanke god : yet their wicked practises shew the contrarie , that they do indeed depend vpon the diuell for gaine and profite : seeing most men get their goods by false waight● and measures , by deceit , fraud , cousinage , by lying , swearing & forswearing . now while they get that they haue thus by such vile and wicked meanes , it plainly shewes that all they haue , they haue it of the diuell , & depend vpon him for wealth , & so make him their god , though in word they deny it neuer so much . secondly , the diuell knew christ was a king , and that his kingdome was not of this world , but spirituall , exercised especially in mens consciences : now the diuel he labours to tempt christ to become an earthly king , which if it had taken place in christ , he knew then that he could not be that true messiah , who should raigne spriritually in mens consciences . and in like maner deales the diuell with the members of christ : for the church of god hath a kingdome , and that is spiritual in the word of god. now the stewardship is the dispensation and ministery of the word preached , and against this the diuell laboureth that it may become an earthly kingdome , not spirituall but carnall , not in the power of the spirit , but in the carnall wisedome of mans eloquence ; and so by all means to ouerturne the true kingdome of christ. thirdly , we see here how the diuell maketh very large and liberall promises , though he meant to performe nothing , neither could he though he would . this must teach vs to study that we may be contrary to the diuel , and therefore that we do warily consider what promises we make , whether the thing we promise be lawfull , and in our owne power , and that we do it with sincere harts , voide of deceit , and with purpose to be as good as our word : and when we haue promised , accordingly to performe our promise ; for that is a marke of gods children , and a fruite of the spirit and true faith , in doing the duties of equitie . and in that the diuel shewed all these vnto christ , euen the seuerall kingdomes of the world , it is manifest he knew them all , and was well acquainted , and had trauelled through them , as he confesseth , ioh. 1. 7. and in that he could shew the chiefest glory and beautie of them in such a short time , it is cleare he was cunning in them , and the seuerall estates and conditions of them all . and we see , that the diuel in propounding all these glorious kingdomes vn●● christ , he did tempt him to ambition , tha● he would set his heart on them and so desir●● them . and herein note one of his most principall practises , which is the ouerturning 〈◊〉 kingdomes : for the diuell desireth to do the greatest harme and most mischiefe that he can . now in the ouerthrow of a kingdome , many go to wracke ; and to effect this , he seekes continually to puffe men vp with ambition , that they may desire and gape for preferment and honor . the lord hath in mercy placed ouer vs in this kingdome a gracious prince and a christian queene , & the diuell hath long enuied this our prosperitie , and sought sundry by-plots and manifold practises to ouerthrowe our state , to cut off the head , and to cast her crowne into the dust . and to this purpose he hath raised vp many wicked and rebellious subiects : but the lord hath in mercie brought all to nought . and therefore the remembrance of this should moue vs all to thankfulnesse , for this great mercie of god in defending both prince and people , and bringing to nought all such rebellious wretches , confounding those ambitious heads , and all their vile and trecherous plots and deuices : and we must shew this thankfulnesse in the duties of repentance and sincere obedience . secondly , this must teach vs to pray vnto god continually , for the preseruation of our prince and kingdome , that he would euermore confound and bring to nought all satans policies , and vile plots and practises of ambitious heads . and it is our duty , in token of true ioy and thankfulnesse , to do as the people did in the dayes of salomon , who shouted so loud , and cried out god saue king salomon , that the very earth rang againe : euē so should all true christians , to expresse the ioy of our hearts , pray day and night , god saue queene elizabeth . and herein is our comfort , that though the diuell with all his malice seekes to destroy both prince and people , and the whole kingdome , and hath his wicked instruments to effect the same : yet the lord god hath his angels which take care of his church and people , and stand round about them , to defend them both by sea and by land , that all the diuels in hell cannot hurt them : but the angels of god defend his children at home , and beate back all our enemies from inuading of vs. all these will i giue thee ] these words are the very words of the pope of rome , who as satans vicar , hath indeed the two hornes of the lambe , but he speakes like the dragon : he makes himselfe equall to god , he can ( as he sayth ) send to heauen and to hel , set vp and pul downe princes , he can do what he list , he can open and shut at his pleasure , pardon sinnes , and i know not what : which shewes he speakes the diuels language , the language of ashdod , not of canaan . luke . 4. 6. the diuell ads a reason further to perswade christ : for he saith , all these kingdoms are mine , and i cā giue them to whom i will. where first the diuell tels a loud lie , chalenging to himselfe the right of all the kingdomes of the world : for it is the lord his right alone , as we may see dan. 4. 2● . where the lord speakes to that proud king n●buchadnezar by the ministerie of daniel : i beare rule ouer the kingdomes , & i alone ( sayth the lord god ) can giue them to whom i please . so then the diuell hath no power to giue them , neither hath any title to them , that he can bestow them at his pleasure : no , that belongs to god alone : yet we see satan will be an vsurper at large . secondly , marke the diuels arrogancie and shamelesse boasting , in that he dares chalenge all the kingdomes of the earth to himselfe , as though he were soueraigne lord of them , to do with thē at his pleasure . and let vs all learne by this shamelesse lying and notorious boasting of the diuel , to take heed that we be not like him in these sinnes , but study to be contrary to him : and therefore we must desire and study to speake the truth at all times , and take heed of boasting yea rather let vs thinke as humbly and basely of our selues as possibly we can , which is a good meanes to humble and cast downe our proud hearts : and let such know that are giuen to these sins , to lying and vaine boasting of this and that which they haue not , it argues great pride , and shewes they be very like the diuell himselfe in this point . if thou wilt fall downe and worship me . ] here is the second part of the temptation : namely , the condition , and the maine drift of the diuell in these words , is to bring our sauiour christ to manifest idolatrie , euen to worship the diuell himselfe . first , seeing the diuell durst be so bold to tempt our sauiour christ to idolatrie , and to worship himself ; hēce we see that the maine scope of the diuel is especially to deface religion , and the true seruice and worship of god , and therefore he assaults the church of god , and tempts men to bring them to embrace heresies , schismes , idolatry , that he might destroy the church of god : and thus he became a lying spirit in the mouth of foure hundred false prophets at one time . and when iehosuah the high priest came into the temple to performe the worship of god , he stood vp to hinder him , when he was praying for the good of the church . and so doth he in these dayes stand vp and seeke by all meanes to hinder gods ministers in the building vp of gods church . when christ hath sowne good wheate , thē the diuell soweth tares ; and whē paul would haue gone to preach the gospell to the thessalonians , the diuell hindred him ; and it is his speciall study to stop the ministery of the gospell : and therefore it is said that the diuell cast many of gods ministers into prison , reuel . 2. 10. reu. 16. 13. 14. there came 3 euill and vncleane spirits out of the mouth of the beast , which entred into kings houses , to turne thē from the entertaining of the gospell , because that kings be either especiall nurses to the gospell , or else if satan can preuaile with them , become greatest enemies to hinder the course of the gospel . such frogges be these seminarie priests , monkes , friers , and popish iesuits , which lurke commonly in kings courts , and in the places of mighty men . then seeing the diuell is so painefull to stop the course of the gospell , to ouerturne true religion & the seruice of god : it must stirre vp all the ministers of the word of god , to labour and take paines , that their diligence in defending and vpholding true religion , and building the church of god , may counteruaile satans diligence in hindering of it . secondly , it behooueth all christians not onely to pray for themselues , but seeing the diuell labours the ruine of the church , specially in preuailing with princes and great men , we must pray for the good of gods church and children , and euery member of it : by name , for kings & queens , &c & good reasō is there that we should do so : for in the good and flourishing estate of the church we all receiue benefite by it , and fare the better for it . thirdly , if satan durst set vpon the sonne of god , and tempt him to idolatrie and to worship the diuell , then much more will he be tempting vs to the like sinne , and set vpō sinfull man to moue him to worship him , and make him his god. but you will say , there is none so mad to worship the diuell , to make him our god : oh we defie him . true it is , men say they defie the diuell , and spit at him , but alas if we consider their dealings , we shall see the diuell sits in their hearts , and rules there as god. do but cast your eye vpon the three maine religions of the world , the religion of the turke , of the iew , and of the papist ; and it will appeare that most men worship the diuell and make him their god : because the turke he is ignorāt of the true god : the iew worships god the father , but not by iesus christ , whom they deny : the papist worships a false and counterfeit christ forged by themselues , and neuer read of in the word of god : for they make him a sauior in part , & a priest to be creator , or the maker of his creator . that it may appeare , that these three sorts of people do not worship the true god , but euen the diuell himselfe , let vs marke these 2 principles . first , that al doctrines set downe and inuented by man , concerning gods seruice and worship , being against the word of god , they be the doctrines of diuels : so saith paule 1. tim. 4. 1. 3. that there shall come false teachers , which shall teach doctrines of diuels : and what are these ? vers. 3. he saith : such as forbid to marrie : and teach men that some meates be holy in themselues , & some vnholy and not lawfull to be eaten . the second principle is this , all worship of god deuised by man , being against the word of god , is the doctrine of diuels . so the gentiles offering to idols paule saith they offered to diuels : yet none of them intended that , but rather by the idols offered to god. so whatsoeuer worship shall be inuented , being against the word of god , it is indeed the worship of the diuell , not of god. now by these two principles it appeareth , that the worship of god performed by the turkes , and by the iewes , it is no worship of god , but the worship of diuels : seeing both of them worship the father out of the sonne . and the worship of god in poperie , it is no better then the worship of the diuel , seeing they worship god out of the true christ , and haue forged to themselues a false counterfeit christ. and if paule might truly affirme of the gentiles , that they worshipped not the true god , but offered to diuels : then mnch more may it be auouched of that abominable sacrifice of the masse , that it is indeed the worship of the diuell , seeing it is more vile idolatrie then that of the gentiles . now it will be said : though the diuell preuaile thus with them , yet he cannot preuaile so with protestants , neither can they be said to worship the diuell . i answer : that in truth there be thousands of protestants in the world who do worship the diuel : for all those which do onely in outward shew professe true religion , but in heart loue the world , set their hearts vpon pleasures , profites and preferments , such professours do in truth make the diuell their god , and may be said to worship the diuell . for to whom soeuer they giue their hearts , to them they do giue worship : but while they set their hearts on these things , they do not loue god neither do they beleeue in god , and rest vpon him as their god ; and therefore they make the world their god , and so worship the diuell . fourthly , by this practise of the diuell , we see those men confuted , who thinke that the diuell cannot make a league with men , as with witches , coniurers , &c. for we reade and know such things haue bin done , and here we haue a manifest proofe of it : for the diuell offers a league to christ : there was nothing wanting but our sauiour christ his cōsent . and if sinfull mā had bene in christs stead , questionlesse there had bene a league ▪ and for so great gaine he would haue the diuell his seruice . then said iesus vnto him , auoide satan , &c. ] now followeth the answer of our sauiour christ. and first in christs answer marke , in propounding of it he vseth first a speech of indignation and of defiance to the diuell and his offer : auoide satan : as though christ should haue said : i haue heard thee blaspheme both me and my father , & haue thus long suffered thee , but i will suffer thee no longer , get thee hence satan , i will not vouchsafe to answer to thy temptations any more . marke here in the answer of christ , that he was content to endure the diuels temptations and reproches , which concerned his owne person : but when he is so bold to blaspheme god his father , he can endure him no longer . now when he makes challenge and claimes title to all the kingdoms of the world , as though he were lord of them , and could bestow them at his pleasure , therin he blasphemed god his father . then this teacheth vs , that if we shall heare vngodly wretches blaspheme the name of god , we may not endure it , but haue indignation & great dislike of it . and if we heare black-mouthed rabshekahs blaspheme the holy name of god , by swearing , cursing , banning , we must be touched with griefe , to heare the glorious name of our god dishonoured , and if time and place require , manifest our dislike in open reprehension of it . whē ahab and iezabel being both wicked , heard that naboth had blasphemed god , they rent their cloathes in token of sorrow . so when hezechiah heard the blasphemies of rabshekah , he rent his cloths and was very much grieued for it . whē dauid heard the gentiles say , where is now their god ? this blasphemous speech did greatly affect him , so as his very teares were his drinke . and the bad speeches of the men of sodome , did much affect lot , & vexe his righteous soule , 2. pet. 2. 8. and as all men must be grieued to heare wicked men blaspheme the name of god , so especially those that be gouernours of others , and by name , maisters of families : as dauid saith psal. 101. he would not suffer a talebearer in his house , much lesse a blasphemer . and the magistrate is especially bound to looke to this , seeing it is the law of god ▪ that the blasphemer should be stoned to death : now this law is perpetuall . and if a man for speaking a word of disgrace against the person of the prince wittingly and willingly , shall iustly lose his life : then he that is a blasphemer , and speakes to the disgrace of the eternall god , is much more worthie to die a thousand deaths . secondly , by this answer of christ , we learne how to behaue our selues when any shall go about to perswade vs to depart frō his church , to renounce true religion ; we must accompt of them in that respect as the instruments of satan . if the father should seeke to withdraw his owne child from the true religion , the sonne must not spare the father , but must cast the first stone at him , deut. 13. and when peter would haue disswaded christ from going to ierusalem , he saith : get thee behind me satan : though he was an excellent apostle , yet in this christ accompts of him as of the very diuell . againe , in that christ bids satan now auoide , and will dispute no longer with him ▪ we must hereby learne how to answer the diuell in his temptations : though at the first , when his temptations be more mild , we may reply by the word of god , yet when satan shall be more violent in his assaults , we must imitate our sauior christ , & bid him auoide , and dispute no more with him . and whatsoeuer he shall bring against vs , when we are not able to answer him , yet let vs hold the maine conclusion in the word of god , not vouchsa●ing him an answer . it is written ] seeing our sauior christ now the third time answers the diuell by the scriptures , saying , it is written : we learne that the written word beleeued and vnderstood , is the most sufficient weapon to confute & to confound satan & his vile tēptations , else christ wold not now euē the third time haue made choise of this weapon : it is written againe . this confutes the papists , who make two scriptures , one vnwritten and inward , which is traditions , the consent of the fathers which haue liued in all ages ; & the other written in the holy scriptures . now they do make their vnwritten scriptures , as they call them , and the consent of fathers , to be of equall authoritie with the written word of god , which our sauior christ doth shew here , to be the most powerfull meanes to repell all satans temptations . and the holy scriptures which they call a dead letter , and make as though it had no power in it , eue● this alone is the sword of the spirit to confound satan : and therefore damnable is that their doctrine , which so abuseth the holy scriptures , & sets vp the erronious tradition of sinfull men . for if the written word had bene but a dead letter , our sauiour christ would neuer haue made choise of it abou● all other weapons three seuerall times to confute satan , euery time answering , it is written . secondly , by this answer of christ , saying , it is written , we learne how to behaue our selues when any shall seeke to turne vs from true religion , to embrace false religion , though we cannot answer their arguments , but they set such a colour on them by their wit and eloquence , and seeme to dazle our eyes that we can not see their deceits ; yet we must sticke to the scriptures , and clea●● fast to the text of the bible : and if we find but one sentence in al the bible to perswade vs of the truth of religion , we must hang vpon it with both hands , and let not o● hold go ; nay it must be of more force & credit with vs , then a thousand arguments that tend to the contrary . thou shalt worship the lord thy god only , ] in these words is contained the answer of our sauiour christ to the third temptation of the diuell . the words are takē out of deut. 6 ▪ 13. where they are read thus , thou shalt feare the lord thy god , and serue him . now there may seeme to be some difference in the words , as they be alleaged by christ : for in that place of deuteronomy it is said , thou shalt feare the lord thy god : our sauiour christ saith , thou shalt worship . againe , our sauiour christ addes a word , which is not added by moses in that place , namely , thou shalt worship the lord thy god onely : this word onely is not in that text of moses . but if we vnderstand two points concerning the alleaging of scripture , there will appeare to be no difference ; the first is this , that christ and his apostles in their alleaging of scripture , do not so much sticke to the very ●illables , as aime at the sense of the scriptures which they alleage . the second thing is this , that our sauiour christ in alleaging scripture , seekes to expound scripture , and to open it in alleaging of it ; and so doing , he may well adde a word , when as the word he addeth maketh much for the meaning of the text . and thus christ in this place chaungeth the word , not mistaking of it , but rather to expound moses ; for whereas moses saith , thou shalt feare the lord , he meaneth that religious feare whereby we feare god , and worship him . now our sauiour christ he saith , thou shalt worship , shewing moses meant that feare whereby we do with reuerence and bowing of the body and adoring of god worship him , moued thereunto by religious feare , either in praying for some mercy we want , or giuing thankes for some benefite receiued . againe , christ in alleaging this text of scripture , he addes a word , yet so , as he doth it without any fault : for though this word ( alone ) be not in moses his text expresly set downe , yet it is included , and in sense it is vnderstood : for where he saith in the thirteenth verse , thou shalt feare the lord , and ads no more ; in the fourteenth verse he saith , thou shalt not walke after any other gods ; so that a mā may easily perceiue he did in sēse include it , though not expresse it in words : and thus we see our sauiour christ cleared . in the text of scripture alleaged by christ , note two points : first , what this worship and feare is : secondly , to whom worship is due . first , worship taken generally , signifieth the giuing of honor and reuerence to another . now this honour is either ciuill or diuine . ciuill honour is that outward reuerence we giue to men , by ●rostrating of the body , or bowing of the knee ; and the end of this ciuill worship is , that thereby we might acknowledge another to be our superiour : & therfore it is giuen of subiects to princes , or of inferiours to those that by some meanes are their superiours . and thus iacob worshipped , that is , gaue ciuil worship to esau seuen times , genes . 33. 3. this reuerence abraham gaue to the hittites , gen. 23. 7. & lot to the angels bowed himselfe to the ground , gen. 19. 1. where he gaue them onely ciuill worship and honour . so then it is manifest by these examples , that we may lawfully bow and bend the knee and kneele to princes , to giue thē this ciuill honour , thereby shewing we do acknowledge them to be placed aboue vs in authoritie and dignitie in the world by god. the second kind of honour is diuine or religious worship , when we giue such honor to another , that thereby we do ascribe diuinitie & diuine power vnto it , acknowledging thereby that it is some diuine thing aboue all creatures . and this we do first , when we ascribe the godhead to it , and make it god : secondly , when we ascribe gods attributes to it , as omnipotencie , prouidence , &c. thirdly , whē we acknowledge it to be the creator and maker of all things : fourthly , when we acknowledge it to be the giuer of those good things we enioy , and the defender of vs from euill . this diuine worship is either inward in the heart , or outward in the body . inward diuine worship is whē a man giues his heart to any thing , by beleeuing in it , by louing of it , and reioycing in it aboue all other creatures ; and that because it hath in it the god-head , or diuine nature , or is god , because it hath the attributes of god , because it is the creator and defender of all things , or else because it giues vs all good things , and keepeth vs from all euill . the outward diuine worship , is when a man any wayes by prostrating himselfe and bowing of his body , doth it to manifest his faith , hope , loue , confidence , feare , or any gift in his hart , thereby confessing it is his creator , defender and preseruer . so then here is a manifest difference betweene outward ciuill worship , and that diuine worship which is outward : because by that ciuill worship we do only acknowledge them to whome we do it , to be our superious : but by this outward diuine worship , we do acknowledge that to which we do this worship to be god , creator and defender of vs and all other things . now in this place our sauior christ meaneth not that ciuill worship , but he vnderstandeth outward diuine worship . there is another seruice mentioned , which is feare : when we giue & performe obedience to another , it is either a seruice absolute or in part : absolute , when we obey the commandement of another simply without all exception : when we obey another , not onely outwardly in body , but inwardly in soule , will , affections , & with the conscience : and this is proper to god alone , neither may this absolute obedience be giuen to any creature , onely god alone is to haue this absolute worship , so as we must obey him without all exceptions or question , and that in body , soule , will , affections , and in the very conscience . there is a second seruice , which is only in part , which we may giue to men , as to the magistrate being in authoritie aboue vs , vnder god ; for god hath giuen them leaue to make lawes , and power to giue commandements ; and they must be obeyed in ciuill things , yet with condition , in the lord , so long as their commandements stand & agree with gods commandements . again , they must be obeyed onely with our bodies : their lawes cannot reach vnto mens hearts and consciences , to bind them . and of these two in this place , we are to vnderstand that obedience which is absolute , to obey the commandement of the lord absolutely and simply without condition or exception euen in all things whatsoeuer he commaunds vs : following herein our father abraham , who to performe obediēce to the lord , forsooke his natiue countrey , & was ready to offer his sonne his onely sonne , his beloued sonne , his sonne izak the sonne of the promise . now followeth the person to whom this worship must be giuen . this diuine worship , whether outward or inward , is due to god alone , neither may it be giuen to any other creature , though neuer so excellent . and this is taught vs plainly by christ his answer , and it is agreeable to the first and second commandements , where we are forbidden expresly to giue this diuine and religious worship either to any creature , or to idols , but we must haue & acknowledge iehouah to be our god alone . reuel . 19 , 10. whē iohn was about to worship the angell , and to giue him some part of this diuine worship , he forbids him , and tels him that he is but his fellow seruant , and chargeth iohn to worship god alone . so then by this which hath bene said , we see how fitly our sauiour christ answered the diuell , & alleaged this place of scripture to stop his mouth . the diuell had shewed him all the kingdomes of the world and the glorie of them all : and tels christ , if so be he would but acknowledge him to be the giuer of them , he would bestow them all vpō him . now our sauiour christ answereth , that he may not giue that honour to him , which belongeth to god alone and to none else . first , we learne from this answer of christ , that it is not lawfull for vs to giue this diuine worship either inward or outward to any creature , though neuer so excellent ; neither to angels , nor saints : because it is peculiar and proper to god alone . and therfore if any mā shal prostrate his bodie before saints to pray vnto thē , he maketh them no lesse then gods , in giuing them that priuiledge which is proper to god : namely , to search the heart , that they can heare our praiers , that they be omnipotent , omni-present , that is , present in all places at once , with all things : which can be affirmed of none but god alone . and yet this is the common practise of the papists , to yeeld this diuine worship to saints , and dead men and women , and to adore and worship them . but the papists answer : they do not worship saints with that worship which belongs to god , neither do they worship thē as gods. why , no more would the diuell here haue christ so to do , neither durst he presume to tempt christ to worship him as god , but to acknowledge him to be the giuer of all the kingdomes of the earth . and the diuell requires no more but outward worship : and yet our sauior christ tels him , that this outward worship which he demaunded , was proper to god alone , & none may or ought to haue it , saue he alone . now the papists do giue that to saints , which christ denyeth to the diuell : for they auouch , that saints can deliuer them from this disease and that disease . they make them patrons not onely of priuate men , but of whole kingdomes & coūtries , as of italie s. martin , of spaine s , iames , of england s. george . &c. now to giue a kingdome ( which christ denied to satan ) is a lesse matter then to be a patron of a kingdome : for one may giue a kingdome , that cannot defend a kingdome . nay in truth , whatsoeuer they say , they make the saints gods : for they pray vnto them , they make them intercessors for them vnto god , to procure them fauour in things concerning the life to come . they call the virgin mary the queene of heauen , they make christ to be her vnderling & a punie : for they pray her to commaund her sonne , & to cause him to heare their prayers , which is to make her euen aboue god himselfe . and therfore in truth they giue more to saints , then the diuell required of christ. againe they answer : that which may be done to earthly princes , may much more be done to saints in heauen . now say they , we kneele and bow to earthly princes , and do reuerence to the chaire of estate : why then may we not to saints ? but we answer them : it is true , we do kneele and bow vnto earthly princes , but all this that we do , we do it not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē ▪ but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thāke● to god for them , in that the lord hath giu● his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . 14. the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē . but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thākes to god for them , in that the lord hath giuē his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . 14. the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not to the seruice of god , the feare of god , but their hands were full of crueltie & iniustice , and they practised no mercie to men : and whatsoeuer men professe in the worship of god , and shew not the feare of god , & conscience in their particular callings and dealings with men , all is but hypocrisie . whereas we teach that a man may be certainely perswaded by faith of his election and saluation : the papists say , we cannot proue it out of the word of god. now what though we cannot find this sentence in so many words : ( i am elected ) yet as our sauiour christ by alleaging scripture gathered the sense of it : so may we without blame gather that out of the word which is the same in sense , which we hold in this point . we see it is our dutie not only to worship god with outward worship of the bodie , but with inward worship in the soule , mind , will , affections , and in the conscience . paul he preached the gospell of god vnto the the corinthians , to bring their very thoughts into subiection : that is , so to order them , that they might not thinke any thing but that which was holy and according to the will of god. then the diuell left him , &c. ] in this verse is set downe the third and last part of the conflicts of christ with the diuell : namely , the issue and euent of them , which is that glorious victorie and conquest which our sauiour iesus christ got against the diuell . and this is the most principall part of all the rest . for what comfort could we haue had in christs temptations , in the preparation , in the conflicts & seuerall temptations , vnlesse christ had vanquished satan , and got the victorie ? nay all the comfort of gods children stands in this victorie of our lord and sauiour iesus christ : because now christ stood in our stead , and was tempted for our sakes : so that he being our head , and getting victorie ouer the diuel , the church & euery member of the church in iesus christ , got victorie ouer satan . in the victorie we are to obserue two things : first , that the diuell departed from him : secondly , the angels ministred vnto him . in this departing of the diuell from christ , we may behold the vnspeakable goodnesse of god to his church , for that which befell christ , befalleth the church of god. now the diuell hauing tempted christ in three seuerall and sore temptations , he encountred him in all three , and resisted the diuell in all his temptations : and then the diuell leaueth him , and goeth his way . wherein we see the endlesse loue of god , in that he puts an end to the afflictions of his church , though they be many and sore , yet they shall last but a time and haue an end . so the lord speaketh of salomon : if he sinne i will chastise him with the rods of men and with the plagues of the children of men : such as should not be too extreame , but that he should be able to beare . so the prophet habacuck , he in the first chapter breaketh out into impatient speeches , for the afflictions of the church : but chap. 2. vers . 3. the lord bids him waite , and tels him , it shall be amended , and that he will put an end to their miseries : the lord hath promised that he will not suffer his children to be tempted aboue that they shall be able to beare , but shall find a blessed issue of their temptations . the two prophets which were slaine for doing their message , and for the testimonie of iesus , lay vnburied three dayes and an halfe : but after the lord puts into them the spirit of life againe , and they reuiued , and stood vp before the lord , and they that saw them shall be afraid , and see them ascend vp into heauen . so that we may see , the lord in mercie puts an end to all the afflictions of his children . and this we may see by dayly experience , some of gods children are visited with grieuous and fearefull temptations , some halfe a yeare , some a whole yeare , some , two , three , foure , ten yeares , yet at length the lord giues them a good issue , and puts an end to their miserie ; and in stead of horror of conscience , sends them comfort ; & in stead of griefe , ioy vnspeakable . and though the lord should suffer them to be tempted all their life long til their dying day , yet then the lord would giue them a blessed issue of all their miseries , and fill their soules with exceeding comfort . here we see a notable differēce betweene the first adam and the second adam . the first adam was tempted , and yeelded to satans temptations , and suffered the diuell to enter into his hart : the second adam iesus christ , he was likewise tempted , yet he yeelded not to the least assault of the diuell , neither could he euer enter into his holy heart , but departeth from him , and is faine to leaue him . in this departure of the diuell from christ , first , marke when he departed : secondly , for how long he departed . for the first , then the diuell left him , that is , after the three temptations were ended , and christ had in great indignation bid him auoide satan , for his blasphemous speeches , then the diuell departed . here we see the best way to put the diuell to flight , and to giue him the repulse : namely , to resist him at the first , & giue him no ground . but as s. iames saith , resist the diuell , and he will flie from thee : when as we depend on gods word , and the blessed promises of the gospell , praying for grace from god to resist satan ; he shal neuer preuaile against vs , but will depart . and therefore it is but foolishnesse to thinke or imagine that he can be put to flight by musick , merry companie , sports and pastimes , or such like vanities : but the onely meanes to cause him to depart , is the word and prayer , by them alone he is resisted . they take a bad course , who thinke they may yeeld to satans temptations when they are yong , and purpose in their old age to resist him : but if we euer yeeld vnto him , we do set open the doore of our hearts vnto the diuel , we do willingly receiue him , and bid him welcom , and then he will not easily be driuen away : nay we shal find it a hard matter , if not impossible , to put him to flight in our old age . but as men in a dropsie , the more they drinke , the more they desire : so the more men yeeld to his temptations , the more violently will he set vpon them . after that our sauiour christ saith vnto him , auoide satan , presently he departeth , and is obedient to his commaundement . what ? was this any vertue in the diuel to obey christs commandement ? no surely , it was no vertue in the diuell : for we are to vnderstand , there be two kinds of obedience , one is voluntary and chearfull , the other by constraint and forced . voluntary obedience is that , when any of the creatures of god do willingly through gods grace mouing them , obey the commaundement of god , as all the good angels of god , and adam before his fall , and all the children of god that be effectually called , iustified , and sanctified , do willingly and with chearfulnesse yeeld obedience vnto god in part . besides this , there is a constrained obedience , when one is vrged and compelled whether he will or not to obey another ; as one that is a malefactor , being condemned to die , he is obedient and yeeldeth himself to death , he submitteth him selfe , because he must neither will nor choose . so the diuell here obeyeth the voice of christ , and departeth at his commaundement : but this obedience in him is no vertue , because he was compelled to do it , and could do none otherwise . and that which here befell the diuel , shall befall all wicked & impenitent sinners if they will not now obey the commandement of christ , to repent and beleeue the gospell , they shall one day in spite of their teeth be constrained , will they nil they , to obey that commandement at the last day of iudgement , depart ye cursed into euerlasting fire , prepared for the diuell and his angels . the consideratiō of this one point , should 〈◊〉 all men now in the time of grace , to yeeld hearty and willing obedience to the voice of christ , in repenting and turning to god , le●● one day we be constrained to yeeld to our eternall confusion . luke 4. 13. he saith , when the diuel 〈◊〉 ended all the temptation , then he departed . vvhere we may note , that before the diuel● left our sauiour christ , he imployed all 〈◊〉 might , skill , subtiltie and fraud in tempti●● of christ. and from this malicious pract●● of the diuell , we may gather , that christ was tempted with no smal and easie temptation , but that he was tempted in the highest degree that could be : for the diuell made an end of his temptations before he left him , and had his will in tempting of him , and therefore no question , in these three maine temptations that we haue spoken of , he tēpted him as much as he could , and shewed his greatest extremitie and fraud . and this may appeare , in that the angels were faine to come & comfort our sauiour christ : so that he was not tempted with some light and ordinarie temptations , but in most extreame manner , so as his heart within him was in perplexitie , anguish and griefe , yet without all sinne . and this may minister comfort to the children of god ; if any man be tempted with some grieuous temptation , in some wondrous and fearefull maner , that he is almost at the point of despaire , yet let him stay himselfe , and let him not thinke that therefore he is cast away : for here we see , that iesus christ the son of god was tempted in the highest degree that might be , and therefore the dearest seruants of god may be extreamly tempted . we must learne from hence to suspend our iudgements : and if we see any so fearfully tempted , & their temptations so extreme and grieuous , that they say of them selues that they be cast-awayes , or that while they yet liue they are already in hel ; let vs take heed we be not too rash in condemning of them , neither let vs speake or thinke of them as cast-awayes : for our sauiour christ was tempted in the highest measure that could be , and why thē may not these kind of temptations befall the dearest children of god ? therefore that which is written of francis spira , that he was a reprobate & a cast-away , was penned very inconsiderately , though he affirmed the same of himself ; for there did nothing befall him , which may not befall a child of god : for we see that our sauiour christ himselfe was tempted in the greatest measure that might be , and we haue dayly experience from time to time , that some of the deare children of god haue bene in like sort assaulted to despaire for a time , to thinke themselues reprobates and cast-awayes , yet it hath pleased the lord in time to restore them to the feeling of his loue , and they haue continued the faithfull seruants of god till their dying day . and as it is said , the diuel departed as soone as he had ended all his temptations : we may gather , that these three wherewith he assaulted our sauiour christ , they be the most principall temptations of the diuell , & the very ground of all other his temptations : and therefore it shall be good for vs to learne to know them , and the daunger of them , that we may arme our selues by the example of christ against them especially . the second circumstance to be marked in the diuels departure , is that which s. luke addeth , though it be not expressed in mathew , namely , that the diuell left christ but for a season : but we neuer reade that the diuell did tempt our sauiour christ after this , but once vpon the crosse : then indeed the diuell and all his angels set vpon him , coloss. 2. 15. i answer , the diuell tempts either by himselfe , or else by wicked men . it is true indeed , we reade not that the diuell did euer tempt christ after his departure from him , but once when he was on the crosse ; but he set wicked men a work in persecuting of him continually . so he tempted euah but once by himselfe , but no doubt he tēpted her after many times by other means secondly , the diuell tempts by his instruments , namely , by wicked and vngodly mē : and thus he tempted adam , not by himselfe , but by euah : so he tempted iob , not onely by himselfe , in casting the house vpon his children , but also by his vile instruments the sabeans and caldeans , whom he set a work to rob and spoile him , and after by his mistaking friends . so though we reade not that the diuell did tempt christ all his life time after this by himselfe , yet did he it by his instruments , as the scribes and pharises , the cruell iewes , yea by herod , pontius pilate , annas and caiphas , and the rest : he neuer ceased tempting of him after this ; and these temptations by his vile● instruments were very great and grieuous vnto his sacred soule . seeing the diuell tooke this course to tempt christ , and then to depart for a while , and after to returne againe : we may see what is the estate of gods church in this world , namely , that the church of god vpon earth is in a continuall intercourse of afflictions : now afflicted ; after , the lord giues it peace for a time : and then the lord sendeth afflictions againe : and as winter followeth sommer , so doth ioy afflictions . this being the estate of the church of god vpon earth , a continuall intercourse of afflictions , we must then learne what is our own particular estate while we liue in the church , namely , a state that is in a continuall intercourse of troubles and afflictions . if we now inioy peace and rest , we must make account it cannot alwaies indure , but there must come a change : and therefore we must beware in time of peace to prepare our selues against the time of affliction and of triall , and perswade our selues the sunne will not alwaies shine , but this state will change , and triall will come . it followeth . and behold the angels came and ministred vnto him . ] here is now the second part of the victorie : when as our sauiour christ had foiled the diuell , and put him to flight , then the angels come and minister vnto him , to comfort him after this tedious combat . behold ] this word is a word of wonder , and it sheweth there is some matter of moment that followeth : and what is that ? the wonder is , that that person whom the diuell despised , and would haue troden vnder his feete , euen this person is here attended vpon by the good angels of god , who are readie to offer him their seruice , and come to comfort him . in this ministerie of these angels consider , first the bond which caused them to attend on christ : secondly , the number , how many they were : thirdly , the time when they came to him . first the bond which maketh these glorious angels and heauenly spirits to attend and waite vpon our sauiour christ , is this , that the man christ , not the manhood of christ , but christ god and man , is lord of all creatures , euen of the angels in heauen . and the manhood of christ , though it be not lord of angels , yet it is farre more excellent then any creature whatsoeuer , yea then the blessed angels . and here we may behold the great goodnesse of god , who hath exalted mans nature which was most vile by reason of sinne , to be farre more excellent then any angell in heauen , as it is ioyned to the godhead in the person of christ. so then the angels minister to christ not as simply man , but as god-man , or god and man : and so they minister to all the true members of christ iesus , which are truly coupled and vnited vnto his mysticall bodie . christ is that ladder of iacob , whereby the angels of god do ascend and descend , to do seruice to all those which are truly ioyned vnto iesus christ , gen. 28. this ought to make vs all admire the endlesse and vnspeakeable goodnes of god , who hath not onely giuen vs to be lords of heauen and earth by the meanes of christ , but euen the glorious angels , which are farre aboue man in excellencie , to be our seruants , to minister vnto vs , to comfort and defend vs. this should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches , seeing the glorious and blessed angels of god do waite and attend vpon vs. truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs , seeing we be in the presence of these most excellent creatures of god , the blessed & holy angels , to behaue our selues with greater reuerence then we would before an earthly prince , and in the presence of a mightie monarch . 2 the number of them . it is not said , there came one angell , as in the garden : but , the angels came vnto him : shewing there were mo then one . and we find in the word , that our sauiour christ had sometimes one , somtimes mo to attend vpon him . and so the wicked angels come sometimes one alone as here in christs temptations : sometimes many , as when christ was on the crosse , colossians 2. 15. and so it is likewise with the good angels of god : sometimes they come one alone , sometimes moe together . mow if this be true , then that opinion fa●leth to the ground , which holds , that euery man hath his two angels : an euill angel to tempt him , and his good angell to defend him . but if god so please , he hath a legion of bad angels to torment the bad● and ten thousands of good angels to comfort the good . the third point is the time when the●● angels came vnto christ ; [ then ] when the diuell had now ended all his temptations not in the time of the temptations whi●● christ was tempted , but immediatly after they were ended . true it is , the good angels of god be ●●waies readie to attend vpō christ & to ob●● his will ; yet here it is said , they came not 〈◊〉 our sauiour till after his temptations : 〈◊〉 then when he had most need , they are 〈◊〉 of god to comfort him : and as it is like● they tooke vpon them some bodily sh●● ●●the time , as the diuell did , that so they ●●ght the better do him seruice . and here in the person of our sauiour christ we may obserue the dealing of god ●ith his children , euen as he dealt with christ himselfe : namely , that the lord doth sometime conceale his fauour , and not ●hew his accustomed mercie to his children , 〈◊〉 least the comfortable sense and feeling of 〈◊〉 for a time , to trie his children . as here the lord with held for a time the comfort of his angels from our sauiour christ , yet after in is greatest need sent them to comfort him . ●o the lord dealeth with his children , euen 〈◊〉 a nurse dealeth with her child , setteth it ●owne , and goeth and hideth her selfe for 〈◊〉 time , letteth it sit still , so as the child ta●eth a knocke ; and it may be hurteth it selfe , so as it bleedeth againe : now all this she doth , not because she loueth not her child , 〈◊〉 that when she taketh vp her child againe into her armes , it may loue her better , and cling faster vnto her . euen so dea●eth the lord with his children , he often withdraweth the comfortable feeling of his mercie , and doth as it were hide himselfe for a time , that so we may the better 〈◊〉 what we are without his mercie , and make more accompt of it , when the lo●● doth giue vs the feeling of it againe , and 〈◊〉 we may loue him euer after more earne●● and more constantly . to conclude , most men will say , there 〈◊〉 no need of this doctrine of temptations : 〈◊〉 they neuer felt any such matter , nor are 〈◊〉 acquainted with them : nay , they hope ( th● say ) neuer to feele any such temptations : 〈◊〉 they thank god that they neuer knew 〈◊〉 temptations meant . indeed these po●● soules may thinke themselues happie , 〈◊〉 they be in a most pitifull case , and a mise●●ble estate : for whosoeuer belongs to ch●●● he must be made in some measure con●●●mable ; and if they be the true member● christ , they must be made sutable to th● head , in suffering temptations . nay , it is 〈◊〉 ioy , and we haue iust cause of reioyci● when we be tempted : especially if we 〈◊〉 able ( by the power of christ ) to resist 〈◊〉 temptations , as he did . so saith the 〈◊〉 ghost , iam. 1. 2. my brethren ( saith 〈◊〉 apostle ) accompt it exceeding ioy , when ye 〈◊〉 into diuerse temptations . and those men which say , they neuer 〈◊〉 tempted all their liues , alas they haue a 〈◊〉 full iudgement of god vpon them , 〈◊〉 ●●●dnesse of heart , which makes them that 〈◊〉 feele no temptations , though they be ●●yly tempted by the diuell to a thousand 〈◊〉 and impieties . as the disciples of christ 〈◊〉 though they saw the miracle of christ , 〈◊〉 saw that the bread was multiplied in ●eir hands , yet vnderstood it not , because 〈◊〉 the hardnesse of their hearts : so these blind ●●les , though satan tempt them from day 〈◊〉 day , yet they be so blinded & their hearts 〈◊〉 hardned , that they perceiue no such mat●● . but if these men would learne once by the ●ord of god to see and feele their miserie , ●nd so repent and be truly humbled for their 〈◊〉 , and become new creatures , they would 〈◊〉 be of another mind . and therefore let 〈◊〉 such men pray to god , that he of his mer●le giue them the sight of their wofull mise●le , that he would giue them soft and tender ●earts to be humbled for their sinnes , that so ●●ey may feele the want of grace ; and they ●●il then confesse it is not an vnneedful thing ●●or them to know and vndergo temptations , and that vnlesse they be tempted with christ , they can haue no true ioy nor sound comfort in christ. maister perkins his prayer before his sermons . oalmightie lord god , most merci●● and louing father in iesus christ , 〈◊〉 are here assembled before thy glorious mijestie , to be partakers of thy heauenly wor● which of thine infinite goodnesse and mer●● thou hast ordained to be the ordinary me●● to worke our saluation : we beseech th● therefore most mercifull father , to blesse●uery one of vs in the hearing and the sp●● king of thy holy word . good lord op●● our blind eyes , that we may be able to vnderstand it : and whereas our hearts are 〈◊〉 of hardnesse , full of sinne , full of manifo●● rebellions : good lord soften our hard ha●● graunt that thy holy word may be the tw● edged sword of the spirit to cut downe sin●● and corruption in vs , and make vs new 〈◊〉 tures in iesus christ. and whereas we 〈◊〉 troubled with many impediments in h●●ring of thy word , as wandring imagination in our hearts , suggestions of satan , and the dulnesse of our owne flesh : good lord remoue these impediments , and giue vs eue●● ●ne grace to heare thy word in feare and ●●uerence , as in thy presence ; and to receiue the same not as from man , but as from iesus christ : and when we haue heard thy word , graunt that it may be not the sauor of death to our deeper condemnation , but the sauor of life to our eternall comfort and saluation . for this cause write the same in euery one of our hearts , and tranforme vs into the obedience of the same in our life and conuersation . and because satan is a deadly enemie to the ministerie of thy word , good lord confound satan , dissolue in euery one of vs the cursed workes of the diuel , worke thine owne good works , shew thy selfe more merciful in blessing of thy word , then satan is or can be malicious in hindring of the same . heare vs , we beseech thee , in these requests , and graunt these graces to euery one of vs , not for our owne merits ( for vnto vs belongeth nothing but eternall shame and confusion for our sinnes ) but for the merites of thy deare sonne iesus christ , in whom thou art well pleased : to whom with thee and the holy ghost , be giuen of euery one of vs all praise , honor and glory , both now and for euermore . amen . the voice of a person 1. carnall , of euill : i do it , and will do . good : i do it not , nor will do . 2. regenerate , of euill : i do it , but would not do it . good : i do not that i would . 3. glorified of euill : i do it not , neither 〈◊〉 i do it . good : i do it , and will do it . to the right honorable and vertuous ladies , the countesse of cumberland , and the countesse of warwicke , grace and peace . right honorable , in the former 〈◊〉 is the combat of christ : in this latter is set downe the combat of a christian. he that fought with our head , will fight with the members ▪ and he that assaulted christ , will assaile all christians . but christ did beare troubles , and was borne out of them : we must haue troubles , and shall be borne out of them . if our afflictions were plagues , as to the egyptians : curses , as to cham : destruction , as to sodome : desolation , as to israel : then had we cause to flie from them , as moses did from that miraculous serpent . but since they are but the trials of faith , corrections of a father , visitations from the bishop of our soules : since they are as phlebotomie to a pleurisie , and a purgation to a plethora , they are to be endured with all patience . how christ did endure them , you may reade in that treatise : how a christian must , you may see in this . the former treatise i presented to your honorable brother : this latter to you most honorable sisters . i desired to annex this to the former discourse , because it is sutable to that present argument : and i know not to whom i may better present it , then to you who haue experience of this christian warfare . if it please you but to reade these holy meditations , and to entertaine this poore mite into your rich treasury by the reading i doubt not but you shal haue much comfort ; and by your entertaining , the church shal haue much good . now that good god who hath giuen your mind to know him , giue you also an heart to lo● him : and as you are honorable in the eyes of this world , so he make you most honorable in the eyes of his maiestie . and thus crauing pardon , i commit you to the grace of that god , who will honor them that loue him , and comfort them that seeke comfort from him . your honors in the lord , robert hill. a comfort for the feeble minded : wherein is set downe that spirituall combat which is betwixt a christian and satan . lidia . sir , i heard you with much comfort , when you preached vpon the temptations of christ. i pray you instruct me concerning the temptations of a christian , and giue me leaue to aske you certaine questic●s . paul. say on . lidia . what is it which we call christi●● warfare ? paul. christian warfare is concerning the right way of fighting in the spirituall battel . lidia which be the parts thereof ? paul. the parts thereof , are the preparation to battell , and the combat it selfe . lidia . how may i prepare my self vnto it ? paul. to the preparation , you must vse the complete armor of god. eph. 6. 13. for this cause , take vnto you the whole armour of god , that ye may be able to resist in the euill day : and hauing finished all things , stand fast . lidia . how many parts hath this armor ? paul. the parts thereof are especially six : 1. truth : 2. iustice : 3. euangelicall obedience : 4. faith : 5. the word of god : 6. continuall and feruent prayer with watching : as you may reade , eph. 6. 14. stand fast therefore , your loynes girded about with veritie , and hauing o● the brest-plate of righteousnesse , 15. and your feet shod with the preparation of the gospell of peace . 16. aboue all , take the shield of faith , wherewith ye may quench all the fierie darts of the wicked . 17. and take the helmet of saluation , and the sword of the spirit , which is the word of god. 18. and pray alwayes with all maner of prayer and supplication in the spirit , and watch thereunto with al perseuerance and supplication for all saints . 1. pet. 5. 8. be sober , and watch : for your aduersarie the diuel , as a roring lion , walketh about , seeking whom he may deuoure . lidia . what then is the combat ? paul. the combat is a mutuall conflict of them that fight spiritually . lidia . who are the warriors ? paul. the warriors , are the tempter and the christian souldier . ephes. 6. 12. for we wrastle not against flesh and bloud , but against principalities , against powers , and against the worldly gouernors , the princes of the darknesse of this world , against spirituall wickednesses , which are in high places . lidia . whom call you the tempter ? paul. the tempter , is the prince or his helpers . the prince is satan and his angels , which are spirituall wickednesses in high things . his helpers are the flesh and the world . lid. what is the conflict of these warriors ? paul. the conflict of all these , is temptation , whereby a man is prouoked to commit such wickednesse as is hurtfull to the saluation of his soule . 1. pet. 2. 11. dearely beloued , i beseech you as strangers and pilgrimes abstaine from fleshly lustes , which fight against the soule . lidia . what must i note in this christian souldier ? paul. in the souldier , two things are to be considered : his resisting , and his fall . lidia . vvhat is his resistance ? paul. resistance is an action , whereby the souldier doth withstand temptation , through grace working inwardly in him . 1. iohn 2. 14. i write vnto you babes , because ye haue knowne the father : i haue written to you fathers , because ye haue knowne him that is from the beginning : i haue written to you yong men , because ye are strong , and the word of god abideth in you , and ye haue ouercome the wicked . 1. pet. 5. 8. ephes. 6. 16. psal. 91. 13. thou shalt walk vpon the lion and asp , the yong lion and the dragon shalt thou tread vnder feete . lidia . how is this resistance confirmed ? paul. to confirme this , these preseruatiues which follow are very necessary . 1. when you are tempted to sinne , do not only abstaine from it , but earnestly loue and follow after the contrary . iohn 8. 44. 2. neuer yeeld or consent to satans words , whether he speake the truth , accuse falsly , or flatter dissemblingly . iohn 8. 44. ye are of your father the diuell , and the lusts of your father ye will do : he hath bin a murderer from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh a lie , then speaketh he of his owne ; for he is a lier , and the father thereof . marke 1. 24. and cried with a loud voice , and said , what haue i to do with thee , iesus the sonne of the most high god ? and iesus said , hold thy peace , and come out of him . act. 16. 17. she followed paul and vs , and cried , saying : these men are the seruants of the most high god , which shew vnto vs the way of saluation , &c. august . serm . 241. 3. one temptation is to be looked for after another , and then especially when our enemie after he hath set his snares , is at rest : for the diuel neuer maketh an end of his malice , 1. pet. 5. 8. lidia . i haue heard how to resist : teach me ( i pray you ) what is his fall . paul. the fall is , whereby the souldier through infirmitie fainteth , being subdued by the power of the enemie . gal. 6. 1. brethrē , if a man be fallen by occasion into any fault , ye which are spirituall , restore such a one with the spirit of meeknesse , considering thy selfe least thou also be tempted . lidia . if i fall , how may i rise ? paul. to this appertaineth the spirituall remedie : now a remedie , is a thing hauing aptnesse to restore him which is fallen to his former estate . gal. 6. 1. and here two things must alwayes be thought on . 1. if there be a willing mind , euery one is accepted for that grace which he hath , not for that which he hath not . 2. corint . 8. 12 , for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . 2. in all these things , whosoeuer wil leade a godly life in christ , the power of god is to be made perfect through their infirmitie . 2. cor. 12. 9. and he said vnto me , my grace is sufficient for thee , for my power is made perfect through weaknesse : very gladly therefore will i reioyce rather in mine infirmities , that the power of god may dwell in me . 10. therefore i take pleasure in infirmities , in reproches , in necessities , in persecutions , in anguish for christs sake , for when i am weake , then am i strong . lidia . but since satan is mine aduersarie , instruct me how many his assaults be . paul. assaults are three-fold . lidia . vvhich is the first ? paul. the first is about the christian mans effectuall calling : and the temptation is the enterprise of the diuell , to blindfold mans mind and to harden his hart , lest the word of god should work in him to saluation . mat. 1● 4. and as he sowed , some fell by the way side , and the fowles came and deuoured them vp . 5. and some fell vpon stonie ground , where they had no● much earth , and anon they sprang vp , because they had no depth of earth . 6. and when the sun rose vp , they were parched ; & for lack of rooting withered away . 7. and some fell among thornes , and the thornes sprung vp and choked them . 19. whensoeuer a man heareth the word of the kingdome , and vnderstandeth it not , the euill one cometh , and catcheth away that which was sowne in his heart : and this is he which hath receiued the seed by the way side . lidia . how may i resist this assault ? paul. a resistance in those that are called , is wrought by the spirit of god , that causeth men to lend their eares to heare , and doth ingraffe the word in their hearts , that the immortall seed of regeneration may spring in them . psal. 40. 6. ioh. 6. 44. act. 16. 14. iam. 1. 21. wherefore lay apart all filthinesse , and superfluitie of maliciousnes , and receiue with meeknes the word that is graffed in you , which is able to saue your soules . 1. pet. 1. 22. seeing your soules are purified in obeying the truth through the spirit , to loue brotherly without faining , loue one another with a pure heart feruently . 1. ioh. 3. 9. whosoeuer is borne of god sinneth not , for his seed remaineth in him , neither cā he sin because he is borne of god. a resistance in those that are to be called , is , when in a sincere heart they do ioyne the word which they haue heard with faith . luke 8. 15. but that which fell in good ground , are they which with an honest and good heart heare the word and keepe it , and bring forth fruit with patience , heb. 4. 2. lidia . what certaine preseruatiues are to be noted in this resistance ? paul. 1. premeditation of the power and vse of the word . eccles. 4. 17. take heed to thy feete when thou entrest into the house of the lord , and be more neare to heare then to giue the sacrifice of fooles , for they know not that they do euil . cha. 5. 1. be not rash with thy mouth , n● let thine heart be hastie to vtter a thing before god : for god is in the heauen , and thou art 〈◊〉 the earth , therefore let thy words be few . 2. diligent attentiō of the mind , act. 16. 14. 3. an hungring desire of the heart . ioh. 7. 37. now in the last and great day of the feast , iesus stood and cried , saying : if any man thirst , let him come to me and drinke . 4. integritie of life . psal. 26. 6. 5. the casting away of euill affections iam. 1. 22. and be ye doers of the word , and n● hearers onely , deceiuing your owne soules . 6. the inward consent and agreement of the heart with the word preached . act. 2. 37. 7. an hiding of the word in the heart lest we should sinne , psalm . 119. 11. i haue hid thy word in mine heart , that i might not sinne against thee . 8. a trembling at the presence of god in the assembly of the church , esa. 66. 2. for all these things hath mine hand made , and all these things haue bene , saith the lord , and to him will i looke , euen to him that is poore and of a contrite spirit , and trembleth at my words . act. 10. 33. then sent i for thee immediatly , and thou hast well done to come ; now therefore are we all here present before god , to heare all things that are commaunded thee of god. lidia . the god of power preserue me from this assault by these preseruatiues : but how may i fall in this temptation ? paul. your fall , is either by a coldnesse in receiuing the word , and a neglect therof , or else by falling into errors . lidia what then must be my remedy ? paul. the remedie for this , is subiection , which must be made to the iudgement and censure of the brethren and ministers . reuel . 3. 15. i know thy workes , that thou art neither cold nor hote : i would thou werest cold or hote . gal. 6. 2. 1. tim. 1. 20. of whom is hymeneus and alexander , whom i haue deliuered vnto satan , that they might learne not to blaspheme . lid. what is the second assault ? paul. the second assault is concerning faith . lid. how may one be thus assaulted ? paul. by an illusion , which the diuell casteth into the hearts of godly ones : as when he saith : thou art not of the number of the elect : thou art not iustified : thou hast no faith : thou must certainely be condemned for thy sinnes , as mat. 4. 3. then came to him the tempter , and said : if thou be the sonne of god , command that these stones be made bread . now as he dealt with christ , so will he with christians . lidia . what helpes doth the diuell abuse , for the strengthening of such illusions as these ? paul. 1. he abuseth aduersitie : as dangers , losses , persecutions , iealousie , grieuous offences , &c. so in dauid , psal. 73. 12. loe , these are the wicked , yet prosper they alway , and increase in riches . 13. certainely , i haue cleansed mine heart in vaine , and washed mine hands in innocencie . in iob 13. 23. how many art mine iniquities and sinnes ? shew me my rebellion and my sinne . 24. wherefore hidest thou thy face , and takest me for thine enemie ? 25. will thou breake a leafe driuen to and fro , and wilt thou pursue the drie stubble ? 2 the remembrance of sinnes past . iob 13. 26. for thou writest bitter things against me , and makest me to possesse the iniquities of my youth . 3 a feeling of death euen alreadie at hand . lidia . how may i withstand these ? paul. by a true faith , applying christ with all his merits particularly , after this manner : i assuredly beleeue that i shall not be condemned , but that i am elected and iustified in christ , and am out of all doubt that all my sinnes are pardoned . esa. 53. 11. he shall see the trauell of his soule , and shall be satisfied : by his knowledge shall my righteous seruant iustifie many : for he shall beare their iniquities . rom. 8. 38. for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come . 39. nor heighth , nor depth , nor any other creature shall be able to separate vs from the loue of god , which is in christ iesus our lord. lidia . giue me a preseruatiue that i may resist . paul. your best preseruatiue is , in temptation , not to behold faith , but the obiect of faith , which is christ. so did paul , philip. 3. 12. not as though i had alreadie attained vnto it , either were alreadie perfect : but i follow , that i may comprehend that , for whose sak● also i am comprehended of christ iesus . 13. one thing i do , i forget that which is behind , and indeuour my selfe to that which is before . 14. and follow hard toward the marke , for the price of the high calling of god in christ iesus . so must all . ioh. 3. 14. and as moses lift vp the serpent in the wildernesse ; so must the sonne of man be lift vp , that he that beleeueth in him should not perish , but haue life euerlasting . lid. what is my falling in this assault ? paul. your falling is doubtfulnesse , and distrust of your election , & of gods mercie psal. 77. 6. i called to remembrance my so●● in the night : i com●●ned with mine own heart and my spirit searched diligently . 7. will in lord absent himselfe for euer , and will he shew no more fauour ? 8. is his 〈◊〉 cleane gone for euer ? doth his promise faile for euermore ? so dauid of himselfe saith : psalm . 22. 1. my god , my god ; why hast thou forsaken me , and art so farre from my health , and from the words of my roaring ? lid. what is my remedie ? paul the remedie is double : first , the operation of the holy spirit , stirring vp faith and increasing the same . philip. 1. 6. i am perswaded of this same thing , that he that hath begunne this good worke in you , will performe it vntill the day of iesus christ. luk. 17. 5. and the apostles said vnto the lord , increase our faith . the second is , an holy meditation , which is manifold : 1 that it is the commandement of god , that we should beleeue in christ. 1. ioh. 3. 23. this is then his commaundement , that we beleeue in the name of his sonne iesus christ , and loue one another , as he gaue commaundement . 2 that the euangelicall promises are indefinite , and do exclude no man , vnlesse peraduenture any man do exclude himselfe , esa . 55. 1. ho , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buy , and eate : come , i say , buy wine and milke without siluer and without money . mat. 11. 28. come vnto me all ye that are wearie and laden , and i will ease you . ioh. 3. 15. that whosoeuer beleeueth in him should not perish , but haue eternall life . also the sacraments of baptisme and the lords supper , do to euery one seuerally apply indefinite promises , and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenesse of sinnes . 3 that doubtfulnesse and despaire are most grieuous sinnes . 4 that contrarie to hope , men must vnder hope beleeue with abraham . rom. 4. 18. which abraham aboue hope beleeued vnder hope , that he should be the father of many nations : according to that which was spoken to him , so shall thy seed be . 5 that the mercie of god , and the merit of christs obedience , being both god and man , are infinite . esa. 54. 10. for the mountaines shall remoue , and the hils shall fall downe : but my mercie shall not depart from thee , neither shall my couenant of peace fall away , saith the lord , that hath compassion on thee . psal. 103. 11. for as high as the heauen is aboue the earth , so great is his mercie toward them that feare him . 1. ioh. 2. 1. my babes , these things write i vnto you , that ye sinne not : and if any man sinne , we haue an aduocate with the father , iesus christ the iust . 2. and he is the reconciliation for our sinnes : and not for ours onely , but also for the sinnes of the whole world . psal. 137. 7. let israel waite on the lord : for the lord is mercie , and with him is great redemption . 6 that god measureth the obedience due vnto him , rather by the affection and desire to obey , then by the act and performance of it . rom. 8. 5. for they that are after the flesh , sauour the things of the flesh , but they that are after the spirit , the things of the spirit . 7. because the wisedome of the flesh , is enmitie against god : for it is not subiect to the law of god , neither indeed can be . rom. 7. 20. now if i do that i would not , it is no more i that do it , but the sinne that dwelleth in me . 21. i find then by the law , that when i would do good , euill is present with me . 22. for i delight in the law of god , concerning the inner man. mal. 3. 17. i will spare them , as a man spareth his son , that reuerenceth him . 7 when one sinne is forgiuen , all the rest are remitted also : for remission being giuen once , without any prescription of time , is giuen for euer . rom. 11. 29. for the gifts and calling of god are without repentance . act. 10. 43. to him also giue all the prophets witnesse , that through his name , all that beleeue in him , shall receiue remission of sinnes . 8 that grace and faith are not taken away by fals of infirmitie , but thereby are declared and made manifest . rom. 5. 20. moreouer , the law entred thereupon , that the offence should abound : neuerthelesse , where sin abounded , there grace abounded much more . 2. cor. 12. 7. and lest i should be exalted out of measure , &c. there was giuen vnto me a pricke in the flesh , the messenger of satan to buffet me . 8. for this thing i besought the lord thrice , that it might depart from me . 9. he said , my grace is sufficient for thee . 9 that all the workes of god are by contrarie meanes . 2. cor. 12. 9. my power is made perfect through weaknesse . lidia . by the blessing of god i will not forget to practise these soueraigne remedies if satan at any time seeke to take away my faith , and to cut off this hand by which i must apply , or to blindfold this eye , by which i may behold christ sitting at gods right hand , as stephen did . let me heare , i pray you , the third assault , and what it concerneth . paul. the third assault is concerning sanctification . lid. what is this temptation ? paul. the temptation is a prouoking to sinne , according as the disposition of euery man , and as occasion shall offer it selfe , 1. chron. 21. 1. and satan stood vp against israel , and prouoked dauid to number israel . ioh. 13. 2. and when supper was done , the diuell had now put into the heart of iudas iscariot , simons sonne , to betray him . lid. let me not be ignorant of satans enterprises . how will he allure to sinne ? paul. in this temptation , the diuell doth wonderfully diminish and extenuate those sins which men are about to commit , partly by obiecting closely the mercie of god , and partly by couering or hiding the punishment which is due for the sin . besides , there are helpes to further the diuell in this his temptation : as first , the flesh which lusteth against the spirit , sometimes by begetting euill motions and affections , and sometimes by ouerwhelming and oppressing the good intents and motions , gal. 5. 17. for the flesh lufteth against the spirit , and the spirit against the flesh : and these are contrarie one to another , so that ye cannot do the same things that ye would . 19. moreouer , the workes of the flesh are manifest : which are , adulterie , fornication , vncleanenesse , wantonnesse . 20. idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies . 21. enuie , murthers , drunkennesse , gluttonie , and such like , whereof i tell you before , as i also haue told you before , that they which do such things shall not inherit the kingdome of god. iam. 1. 14. but euery man is tempted , when he is drawne away by his owne concupiscence , and is entised . secondly , the world , which bringeth men to disobedience , through pleasure , profite , honour , and euill examples , ephesians 2. 3. among whom we also had our conuersation in time past , in the lustes of the flesh , in fulfilling the will of the flesh , and of the mind , and were by nature the children of wrath , as well as others . 1. iohn 2. 16. for all that is in the world , as the lusts of the flesh , and the lust of the eyes , and the pride of life , is not of the father , but is of the world . lid. how may i resist this temptation ? paul. resistance , is made by the desire of the spirit , which worketh good motions and affections in the faithfull , and driueth foorth the euill . gal. 5. 22. but the fruite of the spirit is loue , ioy , peace , long suffering , gentlenesse , goodnesse , faith , 23. meekenesse , temperancie : against such there is no law . 24. for they that are christs , haue crucified the flesh , with the affections and the lusts thereof . 26. let vs not be desirous of vaine glorie , prouoking one another , enuying one another . lid. giue me here some preseruariues , that i may resist . paul. the preseruatiues are these . 1 to account no sinne light or small . gal. 5. 9. alitle leauen doth leauen the whole lumpe . rom. 6. 23. for the wages of sinne is death , but the gift of god is eternal life , through iesus christ our lord. 2 to auoide all occasions of sinne . to these rather agreeth the prouerb vsed of the plague : longè , tardè , citò : that is , aloofe , slowly , quickly . 1. thessal . 5. 22. abstaine from all appearance of euill . iud. v. 23. and other saue with feare , pulling them out of the fire , and hate euen the garment spotted by the flesh . 3 to accustome thy selfe to subdue the lesser sinnes , that at the last , thou maist also ouercome the greater . rom. 13. 4. 4. to apply thy selfe to thy appointed calling , and alway to be busily occupied about something in the same . 5 to oppose the law , the iudgements of god , the last iudgement , the glorious presence of god , and such like , against the rebellion and loosenesse of the flesh . pro. 28 14. blessed is the man that feareth alway : but he that hardeneth his heart , shall fall into euill . gen. 39. 9. there is no man greater in this house then i : neither hath he kept any thing from me , but onely thee , because thou art his wife : how then can i do this great wickednesse , and so sinne against god ? lid. but alas , i see satan foyles me in many sins : instruct me i pray you , with some rules against them . say i be angrie vnaduisedly , or desire to reuenge wrongs done vnto me , how may i remedie this my sinne ? paul. against vniust anger , or priuate desire of reuenge . here meditate , 1. iniuries ; they happen vnto vs by the lords appointment for our good . 2. sam. 16. 10. 2. god of his great goodnesse forgiueth vs farre more sinnes , then it is possible for vs to forgiue men . 3. it is the dutie of christian loue , to forgiue others . 4. we must not desire to destroy them , whom christ hath redeemed by his precious bloud . 5. we our selues are in daunger of the wrath of god , if we suffer our wrath to burne against our brother . forgiue saith he ) and it shall be forgiuen . 6. we know not the circumstances of the facts , what the mind was , and purpose of them against whom we swell . bridles or externall remedies , are these : 1. in this we shall imitate the clemencie of the lord , who for a very great season doth often tolerate the wicked . learne of me , for i am humble and meeke . 2. there must be a pausing and time of delay , betwixt our anger and the execution of the same . atheno●●rus counselled augustus that he being angrie , should repeate all the letters of the alphabet , or a b c , before he against another did either speake or do any thing . 3. to depart out of those places where those are , with whom we are angrie . 4. to auoide contention , both in word and deed . do nothing through contention . lidia . say i sinne by couetousnesse and ambition : what must i do ? p. remedies against those bad desires of riches and honor , are : 1. god doth euen in famine quickē and reuiue them which feare him . psal. 33. 18. 19. the eye of the lord is vpon them that feare him , to deliuer their souls from death , and to preserue them from famine . 2. godlinesse is great gaine , if the mind of man can be therewith content . 1. tim. 6. 6. 3. we do waite and looke for the resurrection of the bodie , and eternall life : therefore we should not take such carking care for this present mortall life . 4. we are seruants in our fathers house , therefore looke what is conuenient for vs , that will he louingly bestow vpon vs. 5. the palpable blindnesse of an ambitious mind , desireth to be set aloft , that he may haue the greater downe-falle and he feareth to be humbled , lest he should not be exalted . 6. adam when he would needes be checke-mate with god , did bring both himselfe and his posteritie headlong●● destruction . 7. he is a very ambitious rob god , which desireth to take that comme●dation to himselfe , which is appropriate only to the lord. lidia . admit satan allures me to carnal vncleanenesse ; how may i preserue my selfe that i may with the wise virgins enter with the bridegrome ? pa. preseruatiues against the desires of the flesh : are , 1. he that will be christs disciple , must euery day take vp his crosse , luk. 9. 23. 2. they which are according to the spirit , sauour of such things as are according to the spirit , rom. 8. 5. 3. we ought to behaue 〈◊〉 selues as citizens of the kingdom of heauen , philip. 3. 20. 4. we are the temple of god● 1. cor. 3. 6. our members , they are the mēbers of christ. 1. cor. 6. 15. and we ha●● dwelling within vs the spirit of christ● which we should not grieue , eph. 4. 30. lid. how may i fall in this temptations ? paul. when you being preuented , fall 〈◊〉 some offence : gal. 6. 1. lidia . what doth satan when one is thus ●●llen ? paul. here satan doth wonderfully aggrauate the offence committed , and doth ac●use and terrifie the offender with the iudgements of god. mat. 27. 3. then when iudas which betrayed him , saw that he was condem●●d , he repented himselfe , and brought againe the thirtie peeces of siluer to the chiefe priests and elders : 4. saying , i haue sinned , betraying the innocent bloud : but they said , what is that to vs ? see thou to it . 5. and when he had cast downe the siluer peeces in the temple , he departed , and went and hanged himselfe . lid. what remedie is there if that i fall ? paul. the remedie is , a renewed repentance , the beginning whereof is sorrow , in regard of god for the same sinne ; the fruites hereof are especially seuen . 2. cor. 7. 9. now i reioyce not that you were sorrie , but that ye sorrowed to repentance : for ye sorrowed godly , so that in nothing ye were hurt by vs. 10. for godly sorrow causeth repentance vnto saluation , not to be repented of : but worldly sorrow causeth death . 11. for behold , this thing that ye haue bene godly sorrie , what great care hath it wrought in you : yea , what clearing of your selues : yea , what indignation : yea , what feare : yea , how great desire : yea , wh●● zeale : yea , what punishment : in all things 〈◊〉 haue shewed your selues , that ye are pure in this matter . lid. repeate out of this place those seuen fruites of repentance . paul. first , a desire of doing well . secondly , an apologie , that is , a confession of the sinne before god , with a requiring of pardon for the offence . psalm . 32. 5. then i acknowledged my sin vnto thee , neither hid i mine iniquitie : for i thought , i will confesse against my selfe my wickednesse vnto the lord , and thou forgauest the punishment of my sinne . 2. sam. 12. 13. then dauid said vnto nathan , i haue sinned against the lord : and nathan said vnto dauid , the lord also ha●● put away thy sinne , thou shalt not die . 3 indignation against a mans selfe , for his offence . 4 a feare , not so much for the punishment , as for offending the lord. psal. 130. 3. if thou streightly markest iniquities , o lord who shall stand ? 5 a desire to be fully renewed , and to be deliuered from sinne . 6 a feruent zeale to loue god , and to embrace and keepe all his commandements . 7. reuenge , whereby the flesh may be ta●ed and subdued , lest at any time afterward such offences be committed . lidia . blessed be god , that thus teacheth ●e by you . let me speake yet vnto you concerning calamities : i reade in the scriptures of the patient bearing of the crosse ; what wil it teach me ? paul. the patient bearing of the crosse , teacheth how christians should vndergo the burden . lidia . vvhat ( i pray you ) is the crosse ? paul. the crosse is a certaine measure of afflictions , appointed by god to euery one of the faithfull . math. 6. 24. if any man wil follow me , let him forsake himselfe , take vp his crosse and follow me . col. 1. 24. now reioyce i in my sufferings for you , and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake which is the church . lidia . how must this crosse be taken vp ? paul. we ought to take vp this crosse willingly , euen with both hands , when it shall please god to lay it vpon vs. and after we haue taken it vp , we must beare it with patience and perseuerance . col. 1. 11. strengthened with all might through his glorious power , vnto all patience and long suffering with ioyfulnesse . luke 21. 19. possesse your soules with patience . lidia . how may i preserue patience ? paul. the preseruatiues of patience , are first strength by the holy ghost . phil. 4. 13. i am able to do all things through the helpe of christ , which strengtheneth me . phil. 1. 20. it is giuen to you for christ , that not onely ye should beleeue in him , but also suffer for his sake . 2. an holy meditation which is manifold . 1. that the afflictions of the faithful come not by chance , but by the counsell and prouidence of god , which disposeth all things in a most excellent sort . gen. 45. 4. 5. it was god that sent ioseph into egypt . 2. sam. 16. 10. the lord biddeth shemei curse dauid . psal. 119. 71. it was good for me that i was afflicted , that i might learne thy statutes . hence it is euident , that afflictions to the godly are ineuitable . act. 14. 21. by many afflictions you must enter into the kingdome of god. mat. 7. 14. the gate is streight and the way narrow that leadeth vnto life , and few there be that find it . iohn 16 20. in the world ye shall haue troubles . 2 that albeit afflictions are grieuous , yet are they good and profitable . for they are helpes , whereby men being humbled for their sinnes before god , obtaine peace and holinesse of life . 2. cor. 1. 9. we receiued sentence of death in our selues , because we should not trust in our selues , but in god , which raiseth the dead . esa. 26. 16. lord , in trouble haue they visited thee , they powred out a prayer when thy chastening was vpon them . hos. 5. 15. i will go and returne to my place , till they acknowledge their fault and seeke me : in their affliction they will seeke me diligently . psal. 78. 34. when he flue them they sought him , and they returned , and they sought god early . ierem. 31. 18. i haue heard ephraim lamenting thus : thou hast corrected me , and i was chastised as an vntamed calfe : conuert thou me , and i shall be conuerted . heb. 12. 11. no chastisement for the present see●eth ioyous , but grieuous : but afterward it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised . psa. 30. 5. weeping may abide at euening , but ioy commeth in the morning . iohn 15. 2. euery branch that beareth fruit , he purgeth it , that it may bring forth ●●re fruite . 1. pet . 1. 6. wherein ye reioyce , though now for a season ( if need require ) ye are in heauinesse through many temptations . 2. cor. 1. 4. the god of all comfort , which comforteth vs in all our tribulations , that we may be able to comfort them which are in affliction , by the comfort wherewith our selues are comforted of god. rom. 5. 3. we glory in afflictions , knowing that affliction bringeth patience . heb. 2. 10. he did consecrate the prince of their saluation through affliction . we permit chirurgians that they both bind vs lying diseased in our beds , and seare vs with hot irons , yea lanch and search our members with rasors : and lastly , we send them away vsually with friendly and kind speeches , & often with a golden fee for their thus handling vs. shal we thē suffer so many things of a chirurgian , to cure a bodily disease , and will we not giue god leaue to cure by afflictions the most festered diseases of our sicke soules ? lidia . what is to be gathered hence ? paul. by this we may gather , that the afflictions of the godly , are signes of their adoption . heb. 12. 6. whom the lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . 7. if ye endure chastisement , god offereth himselfe vnto you as vnto sonne● . and that they are to them , the kings high way to heauen . iames 1. 12. blessed 〈◊〉 the man that endureth temptation : for when he is tried , he shall receiue the crowne of life , which the lord hath promised to them that loue 〈◊〉 2. cor. 4. 17. for our light affliction which i● but for a moment , causeth vnto vs a farre more excellent and an eternall waight of glory . 3 that god hath promised fauour , mitigation of punishment , his presence and deliuerance . philip. 1. 29. 1. cor. 10. 13. god is faithfull , who will not suffer you to be tempted aboue measure , but with temptation will giue deliuerance . 2. sam. 7. 14. psal. 50. 15. call vpon me in time of trouble , and i will deliuer thee , and thou shalt glorifie me . psal. 121. 4. he that keepeth israel , will neither slumber nor sleepe . esa. 43. 2. when thou passest through the waters , i will be with thee , and through the flouds , that they do not ouerwhelme thee : when thou walkest through the very fire , thou shalt not burne , neither shal the flame kindle vpon thee : 3. for i am the lord thy god , the holy one of israel thy sauiour . 4 that in all troubles of the faithfull , christ is a companion . 1. pet. 4. 13. reioyce that ye are partakers of the afflictions of christ. 2 cor. 4. 10. euery where we beare about in our bodie the dying of christ , that the life of iesus might also be made manifest in our bodies . col. 1. 21. 5 that the angels are readie to defend such as feare god. psal. 34. 8. 2. kings 6. 16. feare not , there are more with vs then against vs. lidia . but of all calamities , the remembrance of death is fearful vnto me : giue me ( i pray you ) some few preseruatiues against it . paul against the feare of death , note these preseruatiues : first , death it freeth the godly from the tyrannie of satan , sinne , the world , the flesh , and eternall damnation ; yea frō infinite both perils and losses , and doth place vs both safe and happie vnder the shadow ( as it were ) of christs wings . secondly , christ by his death hath sanctified vnto vs both death and the graue . 3 christ is both in life and death , gaine to the godly , phil. 1. 12. 4 those consolations which the spirit of christ doth suggest to the soules of the faithful , do by many degrees surmount the dolors of death . 5 the desire of that most bright and glorious beholding of god , and the presence of those saints which are departed before vs. 6 in stead of our bodies we shall be clothed with glory , 2. cor. 5. 1. 7 the sting of death , namely sin , is then so taken away , as that that serpent can no more hurt vs. 1. cor. 15. 55. o death , where i● thy sting ! o graue , where is thy victory ! heb. 2. 15. that he might deliuer all them , which for feare of death , were all their life time subiect to bondage . 8 we should not so much thinke of our death , as to take an exact account of our life . for that man cannot die ill , who hath liued well : and he seldome dieth well , that hath liued badly . 9 the angels they stand at our elbowes , that so soone as a saint departeth , they may with al speed immediatly transport his soule into heauen . soules being once in heauen , remain ther● till the last day of iudgement , where they partly magnifie the name of god , and partly do waite and pray for the consummation of the kingdom of glory , and ful felicitie in body and soule . reu. 5. 8. and when he had taken the booke , the foure beasts and the foure and twenty elders fell down before the lamb , hauing euery one harpes and golden vials full of odours , which are the prayers of the saints : 9. and they sang a new song , saying , thou art worthy to take the booke , and to open the seales thereof , because thou wast killed , and hast redeemed vs to god by thy bloud , out of euery kinred , and tong , and people , and nation . reuel . 14. 2. i heard the voice of harpers , harping with their harpes , 3. and they sung as it were a new song before the throne : and they cried with a loud voice , saying , how long lord , holy and true ? doest not thou iudge and auenge our bloud on them that dwel on the earth ? lidia yet for all this , satan in the time of temptation , and at the houre of death , wil go about to perswade me that these things do not belong vnto me : what must i do then ? paul. descend into your owne heart , see whether you haue gods spirit or no , testifying vnto you that you are gods child : for as many as haue the spirit of god , they are the children of god. lidia . but how shall i know whether this testimonie come from gods spirit , or from carnall presumption ? paul. first , by a full perswasion which you shall haue ; for the holy ghost will not barely say it , but perswade you that you are gods child , which the flesh cannot do . secondly , by the maner of perswasion ; for the holy ghost draweth not reasons from the works and worthinesse of man , but from gods fauour and loue : and this kind of perswasion differeth much from that which satan vseth . thirdly , by the effects of that testimonie ; for if the perswasion arise from presumption , it is a dead perswasion : but contrariwise , it is most liuely and stirring , if it come from the holy ghost : for such as are perswaded that they are elected and adopted the children of god , they wil loue god , trust in him , and cal vpon him with their whole heart . lidia . alas , i find this testimonie maruellous feeble in me : are there not other meanes by which i may be comforted in this temptation of satan , that i am not gods child ? paul. yes verily , if you feele not the flame of gods spirit in you , then must you iudge of it by the heate : and if you find the effects of sanctification in you , you are without doubt in the state of grace . lidia . which ( i pray you ) be they ? paul. of all the effects of sanctification , you may iudge of your adoption by these that follow : first , if you feele your wants , and with griefe bewaile the offence to god in euery sinne . 2. if you striue against the flesh , that is , resist and hate the first motions thereof , and with griefe , thinke them burthenous and troublesome . thirdly , if you desire earnestly and vehemently the grace of god , and merite of christ to obtaine eternall life . 4. when you haue obtained it , to account it a most precious i●well , and all things to be as dung in respect of it , phil. 3. 9. 5. if you loue a minister of the gospell , as he is a minister , and a christian as he is a christian ; and if need require , can be readie to giue your life for them , 1. iohn 3. 16. 6. if you call earnestly vpon god , euen with teares . 7. if you desire christs comming to iudgement , that an end might be made of these dayes of sin . 8. if you flie all occasions of sin , and endeuor to come to newnesse of life . 9. and last of all , if you perseuere vnto the last gaspe in these things . for , as one saith , he that wil serue god , must beleeue that which he cannot see , hope for that which is deferred , loue god when he shewes himself an enemie ; and thus remaine to the end . lidia . these indeed are sure effects of sanctification , but euen these are weake in me as the former . paul are they so ? then know that god tameth you , yet so as you must not therewith be dismaied : for it is certaine , that if you haue faith but as a graine of mustard-seed , and be as weake as a yong infant , it is sufficient to ingraft you into christ : and therefore you must not doubt of your owne election , by reason of your weaknesse . a child holding a staffe in his hand , holdeth it as well as a man , though not with so much strength ; and you laying hold vpon christ by faith , though you do it neuer so weakely , it will suffise for your saluation . nay , if one haue not yet felt these effects in his heart , he must not conclude , he is a reprobate , but must rather vse the word of god and the sacraments , that he may haue inward sense of the power of christ drawing him vnto him , and an assurance of his redemption by christs death and passion . lidia . he that opened the heart of lidia to heare paul , open my heart to know and do these things . paul. amen . sundry necessarie obseruations meete for a christian , published long since by some religious man. i. that you keep narrow watch ouer your heart , words and deeds continually . psal. 93. 1. mat. 24. 42. luke 12. 36. 1. cor. 10. 13. 15. 34. 16. 13. col. 3. 17. ii. that with all care the time be redeemed that hath bene idly , carelesly and vnprofitably spent . eph. 5. 16. col. 4. 5. iii. that once in the day at least , priuate prayer and meditation be made . psal. 119. 164. dan. 6. 10. luke 18. 1. ephes. 6. 18. col. 4. 2. iv. that care be had to do and receiue good in companie . 1. thess. 5. 11. v. that your familie be with all diligence and regard instructed , watched ouer , and christianly gouerned . gen. 18. 19. deut. 4. ● & 5 , 6 , 7. pro. 31. 27. eph. 6. 4. vi. that no more care be spent in matters of this world , then must needs . mat. 6. 31. col. 3. ● . 1. iohn . 2. 15. vii . that you stirre vp your selues to liberality to gods saints . gal. 6. 10. heb. 13. 16. viii . that you prepare your selues to beare the crosse , by what meanes soeuer it shall please god to exercise you . mat. 16. 24. luke 9. 13. & 24. 27. ix . that you giue not the least bridle to wandring thoughts . iob 31. 1. eph. 5. 3. x. that you bestow some time in mourning , not onely for your owne sinnes , but for the time and age wherein you liue . ezech. 9. 4. psal. 119. 136. xi . that you looke dayly for the coming of our lord iesus christ , for your full deliuerance out of this world . mat. 24. 44. xii . that you acquaint your selfe with some godly person , with whom you may conferre of your christian estate , and open your doubts to the quickning of gods graces 〈◊〉 you . iames 5. 16. xiii . that you obserue the departure of men out of this life , their mortalitie , the vanitie and alteration of things below , the more to contemne the world , and to continue your longing after the life to come . esay 57. 1. phil. 3. 3. 1. pet. 1. 24. reu. 22. 20. xiiii . that you meditate often vpon your death and going out of this life , how you must lie in the graue , go to dust , leaue all glorie and wealth : and this will serue to beate downe that pride of life which naturally is in you . eccles. 7. 4. & 12. 1. xv. that you reade something daily of the holy scriptures , for the further increase of your knowledge . math. 22. 29. iohn 5. 39. act. 17. 11. xvi . that you make a couenant with the lord to striue against all sinnes , especially against the specialsins and corruptions of your heart and life , wherein you haue most dishonored god : and that you carefully see that your ●ouenant be kept and continued . neh. 9. 38. ● . chron. 34. 31. xvii . that you marke how sinne dieth and is weakened in you , and that you turne not to your old sinnes againe . matt. 18. 8. 1. thess. 5. 22. 2. pet. 2. 22. xviii . that you fall not from your first loue , but continue still your affection to the liking of gods word , and to all the holy exercises of religion , diligently hearing it , and faithfully practising it : that you may prepare your selfe before you come , and meditate of that you haue heard , either by your self or with other , and so mark your daily profiting in religion . heb. 3. 12. & 12. 15. reu. 2. 4. xix . that you be often occupied in meditating vpon gods benefits and workes , and sound forth his praise for the same . xx. that you exercise your faith , by taking delight in the great benefit of your redemption by christ , and the fruition of gods presence in his glorious and blessed kingdome . psal. 116. 12. 13. & 118. 15. eph. 5. 20. xxi . lastly , that you make not these holy practises of repentance common for the time , nor vse them for fashion sake . luke 8. 13. in adamo potuimus non mori , in christo non possumus mori . finis . notes, typically marginal, from the original text notes for div a09462-e100 mat. 3. mat. 4. 1. a psa. 34. 19 b mat. 4. 3. c mat. 4. 6. d mat. 4. 11 e 1. pe. 2. 21 f 1. pet. 5. 8 g ioh. 15. 20 h 1. cor. 12 ▪ 26. i ioh. 15. 20 ▪ k act. 14. 21 l heb. 2. 10 m luk. 24. 26. a mat. 2. 14 b mat. 3. 16 ▪ 4. 1. c ioh. 7. 1. d luk. 11. 15. e ioh. 12. 27 f ioh. 18. 28 g luk. 23. 11. h luk 23. 24. i mat. 27. 27. k mat. 27. 39. l mat. 28. 15. m luk. 11. 16. n act. 9. 4. a gen. 22. 1 b iob. 1. 18 c 1. king. 10. 1. d ex. 17 ▪ 3. e 1. tim. 4. 10. f 2. sa. 11. 4 g 1. sa. 18. a gen. 21. 9 b gen. 27. 41. c mat. 20. 23. d mat. 10. 24. reasons why god doth afflict his children ▪ e ec. 3. 10. f psal. 119. 67. g luk. 22. 31. h psal. 119. 71. i psal. 39. 9 40. 1. k ge. 42. 21 l iam. 5. 11 m deu ▪ 32 15. n 2. tim 4. 7. o ioh. 6. 33 p act. 12. 7 a he. 12. 7. b 2. pet. 2. 5 c 2. cor. 1. 6 d ruth . 2. 8 e ruth 1. 20. f ion. 1. 15. g exod. 14 11. h dan. 6. 16 22. i 2. king. 6. 16. k 2. king. 6. 15. l mar. 4. 38 m iam. 1. 12. iob. 5. 17 a pro. 3. 11 b mat. 4. 2. c 2. tim. 3. 12. d psal. 119. 71. e psal. 1. 4. f 2. cor. 4. 17. g phil. 1. 29 h act 14. 21. 1. pet. 1. 5. i exod. 3. k ge. 22. 9. l psal. 37. 37. m ps. 126. 5 n isa. 38. 10 o hos. 5. 15. p luk. 24. 26. q ecc. 1. 2. a 2. sam. 24. 17. b ge. 39. 9 c act. 2. 2. d phi. 3. 10 e d 23. 17 f exod. 15. 1. g 1. pet. 1. h mat. 7. 7 i iob. 22. 27. k hab. 2. 3 l iob 2. m 1. sam. 17. 37. n 1. sa. 18. 27. o 1. sa. 21. p gen. 7. q gen. 19. r gen. 33. s gen. 41. 14. a exod. 9. b exod. 12 ▪ c 1. sa. 19. d 1. king. 21. e 2. kin. 6. f 2. king. 5. g isa. 38. h dan. 3. i dan. 6. k mat. 6. l act. 5. m mat. 4. n ro. 4. 21 o ioh. 5. 9. p ioh. 6. 12 q mat. 4. 7 r mat. 411 ▪ s dan. 5. saint andrewes in norwich . a 2. tim. 1 18. b 1. sam. 30. 9. c hos. 6. 2. d psal. 30. 5 e psal. 58. 11. f mica . 7. 8. g act. 28. 3 h ps. 37. ●4 . a psal. 25. b iob. 5. c 1. sam. 1. 8. d iob. 16. 2. e ruth 1. 16. f ecc. 41. 1. g luk. 16. 26. h isa. 57. 2. i luk. 23. k phil. 3. 20 l psal. 137. m zac. 4. 6. n mat. 8. 24. a ●ud . 17. 4 b 1. sam. 14. c ioh. 8. d exo. 14. e 1. sam. 17. 52. f mat. 2. 20 g gen. 41. h gen. 31. i iob 41. 12 k 1. thes. 4. 18. a ioh. 6. 22 the golden chaine . the earle of bedford . the countesse of bedford . the countesse of cil●erland . pro. 10. 7. notes for div a09462-e2010 ier. 36. 18. notes for div a09462-e2060 doctr. 1. doctr. 2. exod. 2. 14. 1. sam. 18. math. 8. 23. doctr. 3. 2. king. 22. 1. king. 22. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obiection . ansvver . doctr. 1. psal. 27. 8. doctr 2. 1. cor. 4 ▪ 9. doctr. 3. act. 20. 22. question . ansvver . pro. 14. 20. 1. 6. doctr. 3. vse 1. 3. circumstance . reasons why christ went into the wildernesse . 1. reason . eccl. 4. 9. 10 4. reason . 5. reason . against popish eremits and monks . 4. circumstance . temptation . 1. of god. 2. of man. 3. of satan . question . ansvver . reasons 〈◊〉 christ vvas tempted . 1. reason . 2. reason . 3. reason . 4. reason . heb. 2. 18. gen. 3 ▪ 5. reu. 12. 9. 10 doctr. 1. the second part of christs preparation to temptations . three kinds of fasts . iud. 20. 26. hest. 4. 16. exod. 34. 28. reasons why christ fasted so long . 1. king. 19. 8 against popish fast in lent. vvhy christ vvas vvith vvild beasts . 3. circumstance . vse . 4. circumstance . vvhy christ was hungry . verse 3. the first combat . satan vvhy a tempter . 1. pet. 5. 8. doctr. 1. mat. 16. 23 vvhen satan assaults christ. vse . the occasion of satans assault . mat. 17. 15. doctrine . the fourth point of satans preparation . mat. 3. 17. vse . 2. pet. 1. 10. question . ansvver . gen. 3. 15. vse . mar. 1. 24. 25. act. 16. 17. 18. luke . 4. 3. doctr. vse . vse . 1. question . ansvver . doctr. ez●ch . 4. 16. pro. 10. 22. obiection . answer . iob. 13. 15. 2. king. 4. pro. 16. 3. doctr. how christ was caried by satan . ier. 13. 4. doctr. 1. luk. 13. 10. vse . eccles. 9. 2. ierusalem citie holy . vse 1. rome no true church . doctr. vse . vse . doctr. nu● 11. 29 doctr. vse 3. psal. 34. 7. verse 7. doctr. nehe. 8. 8. vvhat it i● to tempt god. hovv god is tempted . exod. 17. 7. vs● ▪ iudith . 7. 30 obiection . answer . iud. 6. 36. 37. isai. 7. 11. 12. vse . verse . 8. doct. obiection . answer . deut. 34. 1. 1. sam. 28. zach. 13. 4. vse . prou. 4. 23. psa. 119. 37. iob. 31. 1. ver. 9. psal. 15. 4. gal. 5. 25. 1. kin 1. 4. 1. king. 22. zach. 3. 1. mat. 13. 1. thess 2. 18 obiection . answer . ● cor 10. 22 obiection . answer . vers. 10. vse . 2. kin. 19. 1 ▪ psal. 42. 3. mat. 16. 23 vse . obiection . answer . vvhat honour is due to saints . vse 1. vse . 2. mich. 6. 6. vvhat honour is due to saints . vse 1. vse . 2. mich. 6. 6. vse . 3. vse . 4. 2. cor. 10. 4. 5. vers. 11. vse . 1. 2. sam. 7. 14 reu. 11. ver . 11. 12. vse . 2. vse . 1. iam. 5. vse . 1. vse . 2. vse . 1. vse 2. luk. 22. iam. 1. 2. one come from the dead, to awaken drunkards and whoremongers being a sober and severe testimony against the sins and the sinners, in an exact description of the nature and danger of these two soul-destroying evils : together with proper and sovereign remedies / by richard garbut ... ; with epistles to the reader, by mr. r. baxter, and mr. william jenkins. garbutt, richard. 1675 approx. 233 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a42198 wing g208 estc r9286 12418211 ocm 12418211 61780 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. a42198) transcribed from: (early english books online ; image set 61780) images scanned from microfilm: (early english books, 1641-1700 ; 939:3) one come from the dead, to awaken drunkards and whoremongers being a sober and severe testimony against the sins and the sinners, in an exact description of the nature and danger of these two soul-destroying evils : together with proper and sovereign remedies / by richard garbut ... ; with epistles to the reader, by mr. r. baxter, and mr. william jenkins. garbutt, richard. baxter, richard, 1615-1691. jenkyn, william, 1613-1685. [48], 154, [1] p. printed for francis smith ..., london : [1675?] reproduction of original in cambridge university library. "the epistle to the reader" by richard baxter is dated london, august 23, 1675. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. drinking of alcoholic beverages -great britain -controversial literature. 2003-01 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-03 mona logarbo sampled and proofread 2003-03 mona logarbo text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion one come from the dead , to awaken drunkards and whoremongers . being a sober and severe testimony against the sins and the sinners ; in an exact description of the nature and danger of these two soul-destroying evils . together with proper and sovereign remedies . by richard garbut , b. d. who being dead , yet speaketh . with epistles to the reader , by mr. r. baxter , and mr. william jenkins . eph. 5. 6. because of these things cometh the wrath of god. london , printed for francis smith , at the elephant and castle near the royal exchange in cornhill . price bound 1 s. imprimatur , c. smith . to the truly honourable , and good lady , the lady barwick , of toulston in york-shire . good madam , though your many former favours merit an acknowledgment from me beyond what i am capable any way to express ; and though nothing more usual than to take the opportunity of dedications , to l●…nch out into obsequious encomiums , and sometimes deserved praises of obliging great persons , yet without the consideration of your gre●…t averseness to any thing that looks like ●…ttery ( if but the modest and just mention os real worth , ) i had this onely design and ●…ope , in ●…utting this treatise into your wardship and ●…atronage ( the author being long since dead ) that your eminency in degree , together with your great eminency in piety and known enmity to vice , together with your true countenancing os vertues , and exemplary strictness , in family order and discipline might encourage many to the reading of this most useful and seasonable treatise ; and so through the grace of god may prove of great advantage to them , who otherwise would scarce give a look through the title-page : if i am blame-worthy in thus doing , it can be no reslection upon your honour , since i have done it without consulting you , or asking your consent . i shall add no more but the recognition of my inward assectiona●…e esteem of your ladyship , and fervent prayers for a blessing from the great god and our saviour , upon your person and right honourable off-spring , that you may grow in all graces , together with that approved faithsulness to god and man which runs in your veins ; and is the genius of the truly good family , ( the ancient family of the s●…ricklands , of boynton-house , where the sob●…r and learned sir thomas strickland now resi●…eth , nephew to your ladyship , and eldest son to that worthy patriot sir william strickland , whose well known piety and prudence will eternize his memory ; ) i subscribe my self ( good madam ) your honours truly devoted servant in the lord jesus , thomas hardcastle . a prefatory epistle to the reader , especially to the inhabitants of the town of leeds , in yorkshire , with some few remarques of the authors life . beloved friends and countrymen , these sermons were preached to your fathers , and the printing of them may prove good preventing physick to your children ; the wisdom of god by solomon , hath thought it meet to spend some scriptures in precautions , and particular descriptions of pit-falls , that they may be the better avoid●…d , prov. 22. ●…4 . & 23. 27. prov. 20. ●… . & 23. 21. of this nature are th●… fol●…owing treatises , which 〈◊〉 〈◊〉 〈◊〉 ●…ublished many ●…ars ago , ●…d ●…or that end the manuscrip●… ( being left in the ●…ands of ●…r . mans●…ield h●…sle aster mr. 〈◊〉 death ) were delivered to * mr. na. jackson and my self : after mr. j●…ckson's death the thing lay buried , and almost qui●…e forgotten , till lately the lord brought it fresh upon my spirit , that something was to be done by me in order to the fulfilling the will of the dead , that the desires and intentions of the persons above-mentioned might be answered ; besides , i was the more willingly drawn to it upon this ground , that i have been told by some that lived in those days , that such a warning and testimony as this is as necessary , and may be as prositable now as it was then ; perhaps , also one rising from the dead may strike some terror into a sensual generation , and the fingers of a mans hand writing , dan. 5 , 3 , 4 , 5 , 6. when it comes to be seen and read , may cause more change of countenances , and procure more troubled thoughts than any the loudest reproofs of the tongue preaching . this for the publication : as for the author , i never knew him , i was not come into the world when he went out of it ; onely this true and brief account of some passages of his life , noted by his intimate friends and observers , which because the genius of the present age renders emphatically seasonable , i shall communicate . that during his abode in sidney-colledge he approved himself an exemplary student , a great proficient , a ●…areful tutor , and for conversation unblameable ; so●… hi●… eminent worth he was so valued by dr. ward , the master of that colledge , that he singled him out to go with him when he went to the synod of dort ; after his return thence , when the colledge-statutes so required , he commenced batchelor in divinity , and in the year 1624. he made solemn vows in writing ( found since his death , in his study ) to this effect ; never to take upon him any higher degree than what he already had , to yield up his fellowship , and never to have any commodity of it after december the same year ; to leave the colledge and university by such a time , never to give money directly or indirectly for any benefice , never to have two benefices at once , never to be properly a non-resident , that is ( as his words were ) to absent himself from his proper cure , and live ordi●…arily else where upon pleasure sor inter●…st , ambition , or 〈◊〉 like . according to his vow he 〈◊〉 up his fellowship , and left 〈◊〉 〈◊〉 , being not then pro●… 〈◊〉 ●…y place of employment 〈◊〉 〈◊〉 yield him a livelihood : 〈◊〉 〈◊〉 he was first bound to go 〈◊〉 〈◊〉 country , york-shire , and hav●…ng been tutor to a grand-child of tobit matthews , then arch-bishop of york , he found entertainment with him , till he was recommended by him as an assistant to mr. alex. cook , vicar of leeds , who was grown aged , and not able 〈◊〉 p●…each ●…wice a day ; mr. cook having made tryal of mr. garbutt's abilities , found him every way to his liking , and told him , if he would be content with fifty pounds per annu●… , he might come to his assistance ; to whom mr. garbutt replyed , it is ●…nough : he came to leeds about the beginning of 1625. where till near the time of his marriage he was entertained by mr. john harrison , a person very rich in good works . the matter of his preaching ( as also of his conversation ) was very pious and strict . the manner of his preaching at his first coming was too academical for the community of his auditors , whereupon divers of them requested him to preach in the method they had been used to , and conceived might be most useful ; namely , by doctrine , reason , and use ; to which he readily condescended , as aiming at their profiting more than his own praise : he was observed to be very temperate in his diet , and sparing in his recreation ; he was a hard student , early and late at it , where the bible was the centre of his library , out of which his sermons were well studied , and penn'd almost verbatim before he offered them in the pulpit . at one time , upon an apprehension that his ministry was slighted , and likewise unsuccessful , and that he did no good among them , he resolved to leave them , and go preach else-where ; upon which some of the meaner and poorer sort came to him , and one of them spoke these words to him : if you will indeed go , i will give you one word , which is this ; if you have been an instrument to begin any good work of grace in the heart of any one of the congregation , and that one soul miscarry through your departure , the blood of that soul god will require at your hands , i charge you therefore not to go : whereupon he resolved to stay till his dying day , and after this the fruit of his ministry appeared to him more and more . the year before his death he said to some that he doubted his ministry had not that effect he would have it , and he feared the cause was because some paid towards his maintenance by way of collection for him ; i am resolved therefore i will not have a penny collected for me , but will depend upon god , for i know that thos●… that get good by my pains will not see me want nec●…ssaries ; and for the rest that get no good , i will have none of their mon●…es : for the manner of his delivery , he was painful in it , his matter came from him with much gravity , earnestness , seriousness , and weigh●…iness of spirit ( as some yet alive can witness , who retain the savour of his good doctrine ) for with the vehemency of s●…tting on his matter , he at length broke a vein within his breast , and spitted blood in such abundance , th●…t it brought him to a hasty consumption ; he being in this condition , was advis●…d by his physitians not to come into the pulpit any more , yet again venturing ( remembring that a minister should die preaching ) it set him on fresh a bleeding , wh●…reof he soon after died , in the year 1630. a little before his death he did in the pr●…nce of divers with thankfulness to god , acknowledge the sweet refreshment which he received from gods bearing witness to his industry , and to his fidelity , in that to the best of his knowledge and judgment he had never delivered any thing but the councel of god. the reader in these sermons will meet with some uncouth expressions and words , which he is desired to ascribe to the dialect of his countrey , where they have their proper use and full significancy . and now , beloved friends , having this fair opportunity , give me leave in pure love and faithfulness to you , to recommend a few plain , but weighty and necessary things to your serious consid●…tion and practice . first , look upon the saving knowledge of a cruci●…ied christ to be the best , the most needful , and most excellent knowledge ; study to believe in him , to be found in him , let him be your propitiation and advocate , learn what union with him , engrafting into him , growing up in him , and living upon him , mean. secondly , maintain a conversation sutable to the gospel , make it appear that the word is your rule , the spirit your leading-principle , that grace commands you , that you live under the power of things future and invisible ; and that you are not conformed to the world , nor led by its customs , nor captivated with present things , nor guided by the stirrings and motions of prevailing and inordinate desires . thirdly , be f●…ithful to your own consciences , the most upright christian is he who walks up most to his light , and is most tender of oss●…nding here ; because some have set them in the place of christ , others have run into an extr●…am of not allowing them their ●…eputy-ship and vice-gerency , not su●…ring them to be a rule ruled . the debauchery of some hath giv●…n too much occasion to the delu●…on of o●…hers ; the best way to confute an error , is not to run into the contrar●… extream , but to make good all the good ground that li●…●…ar it as much as may be . oh , 〈◊〉 very observant of , and 〈◊〉 to ●…our scripturally enlightned cons●…iences , every sin against the light of conscience wounds terribly ; sew erre for want of light , all are guilty more or less of o●…fending against light. fourthly , be 〈◊〉 to one a●…other●… consciences ; they are the lords peculiar , the most excellent and tender part of men , and most severely guarded by the lord , by his precepts , promises , threatnings , and providences , from all manner of persecution , imposition , judging , despising , and all injurious in●…ursions whatsoever . fifthly , recoll●…ct the sabbaths and serm●…ns you have enjoyed ; it 's good to bring out of your treasuri●…s things ●…w and old , a word ●…own 〈◊〉 or thirty years ago may b●…ing ●…orth fruit now ; you have had faithful and painful * mi●… , some of which have spent moneths in premonitions about * perillous tim●…s , do not think that any thing s●…ould be forgotten , which 〈◊〉 of ●…ecessity be ac●…●…or . sixthly , walk expediently , 1 cor. 10. 23. many things may be lawful which gospel-expediency allows not : he that will go as far as he may , will sometimes go further than he should ; an upright heart still sets his watch upon his own ground of lawfuls , and not on the disputable borders of unlawfuls . the gospel is a kind of chancery to the summum jus of the law , as in respect of the life and righteousness it discovers : so , in regard of the laws it doth declare and enjoyn . there are three special rules of gospel-chancery and expediency that i would intreat your careful keeping of . ( 1. ) do all to the glory of god , 1 cor. 10. 31. will the lord get honour by this action ? will his name and religion be better thought of ? ( 2. ) do all to edisic●…ion , rom. 14. 19. will this be a stumbling-block and an o●…fence to others , or does it tend to edi●…ie , confirm and build up others ? will this be a conviction or an hardning to the enemy ? will this draw and sweeten the spiri●…s of men to religion , or comfort them in it ? ( 3. ) do as you would be done by : see m●…t . 7. 12. it seems this is the law and the prophets , and our saviours command makes it gospel too ; there is more religion in gospel-morals than most professors are aware of . seventhly , be very careful about your spe●…ch and words ; let them be few , true , savoury , charitable , and seasonable : i think the third of james hath much gospel in it , and i know not how to get over that james 1. 26. if any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , this mans religion i●… vain ; better any thing we meddle with prove vain than our religion ; there are many in hell that are tormented because of their tongues : consult scripture-rules and reproofs about the tongue , which are many , and know , that specious professors may be damned for errors and defects herein ; how many have cause to mourn over the liberty and lashes of that unruly member ! eightly , love not the world ; i have sometimes looked upon some texts with amazement : how many die of receiving their consolation ! what pity is it that any that are for purity of worship should go to hell for covetousness , which is idolatry ! how many are overgrown with this disease and do not know it ? this so deep and dangerous an evil , so hard to discover , that hath such plausible pr●…tences and covers , and can carry it with so much respect to , and allowance of every thing that belongs to the form of godliness ; let it be yo●…r constant prayer , from inordinate d●…sires aft●…r , secret delight , and conceited con●…idence in any of the things of this world , good lord deliver us . ninthly , be even and propor●…ionable christians , have respect to all the parts of godliness , be good at all times , and in all places , do not live as if christ and religion were divided , and the weightier and lesser matters of the law fallen out ; god has joyned all the parts of duty together , and made them subservient each to other : let your heart bear proportion to your profession , to your present outward conditions , and to your future and glorious expectations , titus 2. 13. 1 cor. 15. 19. do not think that you can do enough in religion , so as you need not do more ; the reality of grace cannot better be proved , than by its growth , he that thinks he cannot be better , was never truly good ; not to go forward is to go backward ; let your returns bear some proportion to your receivings , and manifold means of being made better ; every sermon mercy and correction call loudly upon you for an increase in true sanctification and full conformity to gods will to believe , ●…e , and walk as he would have you . tenthly , be stedfast and unmovable in your christian 〈◊〉 , 1 cor. 15. 58. ●…eb . 10. 38. be not you of them that draw back unto perdition ; i often think of that word , will ye also go away ? take heed of that s●…ar of man that brings a snare ; a back ▪ sliding 〈◊〉 is a monster in religion ; 〈◊〉 gospel never yields so much swe●…ness as when it is 〈◊〉 for , pr●…pare for speedy and sharp tryals ; let not carnal and slavish fear o●… outward losses make you lose all you have done in the service of god : your wisdom will be manifested , and your salvation met with by your enduring to the end , gal. 1. mat. 10. 22. and now , dearly beloved , if you are pleased to accept these few hints with the same candor and affection they are offered to you , i hope there may be a mutual cause of blessing the lord , and i shall reap the benesit of your prayers , which are the chief things i aim at in this under●…aking ; i subscribe my self a true well-willer to , and sincere endeavourer of the real welfare of you all , t. h. the epistle to the reader . reader , i judge these sermons worthy to be made publick . 1. because ●…hey speak against sins which we can hardly say too much against . as they are exceeding pernitious , so the inclination to them is born so commonly in humane nature , that as they have been the sins of former ages , so they are like to continue to the end . were sin but in mens opinions , reason might change them ; but when it is rooted in sensitive inclination , the temptation is strong , and almost constant , and reason it self is born down by the violence of appeti●…e and lust. most councils called general , have been occasioned by some heresies , but augustine would have had one called for the suppression of drunkenness : and though heresies be numbred with the fruits of the flesh , bestiality kills its ten thousands for the thousands that meer 〈◊〉 kills . though the papal cler●…y , who prefer carnal interest before hon●…sty , can b●…r with ●…en drunkards or fornicators easilier than with one that is but publickly named a heretick or a schismatick , for being against ●…heir schism , pride , and tyranny ; yet alas , it is sensuality , sensuality , that in all ages finds the greatest work for the admonitions , and the tears of faithful teachers ; and which carrieth away the a●…ultitude to perdition , and often is the spring of real heresie it self , while it must have a palliate of a carnal kind of religion to keep conscience from tormenting them before the time. even the children of pious ●…rents are born with a flesh that loveth pleasant meats and drinks , and idleness , and sports , and fil●… lusts : and if wise and godly education , and gods powerful grace do not mortisie these fleshly desires , and bring the appetite under the true government of god and conscience , beasts will spring out of the families of lords , and knights , and gentlemen ; yea , and of the most religious ●…arents and ministers themselves . the great warfare in the world , which heaven or hell must be the end of , is between the flesh and the spirit . and it is to please some beastly lusts , and that flesh which must shortly turn to ugly loathsome rottenness , and then to dust , that most sinners sell ( though they are loath to believe it ) their god , their redeemer , their souls , and their everlasting hopes . o mad and miserable bargain ! the re-view of which must be their endless torment . o that i had ●…ound no more resistance of my ministry by drunkenness , gluttony , lust●…ulness ▪ and other fleshly pleasures , and the love of pride , and plenty to maintain them , than i have found from simple here●…e ! i take it for granted , that treatises of this nature will not be like some books which i have written against some ●…alse opinions , which are up this year and down the next , and then the books are like almanacks out of date ; but they are like physick books , written for the cure of such diseases as will trouble and kill men to the end of the world , and therefore never grow out of usefulness . 2. and i would i had not another motive , viz. that the age and air that we live in , doth cry loud for such remedies . men use to write most of such diseases as the country and mens present danger maketh them most liable to ; as of the pes●…ilence and raging plagues , of the s●…urvy or fever in countries most infested with them , and of the ven●…real po●… a●…ng the worse than brutish letch●…rs : and by the same reason an admonition against drunkenness and w●…redom is seasonable , when mens increased abominable wickedness doth make it more than ordinarily necessary . and the rather , because as this learned author truly tells us , these sins do engage men in an enmity to the contrary truths and practices , and consequently to the preachers and practicers of piety , temperance , and sobriety ; and they that are first made so mad as to sell their own souls for an unlawful cup or lust , are not like to be very tender of the souls , or lives , or estates ▪ or names of other men. and a wicked life , as it cometh from a blinded judgment , doth blind it more , and betray more to the sottishest delusions ; and from beastiality to enmity or malignity is the ordinary stage . though yet it must be confest with shame and sorrow , that a pharisaic●…l , papal , worldly clergy , are usually made crueller persecutors by their carnal interest and superstitious zeal , than atheists or insidels do usually prove , exc●…pt when instigated by them . 3. and i must add , that since i read an excellent small treatise of this authors , on christ's resurrection , i the more value any thing that is his . and though these sermons are fitted to the vulgar , and have many homely phrases proper to those countries where he lived , yet are th●…y not the words of an unskilful weakness , by one that knew not how to speak exactly ( such as now the world is much troubled with ; ) but like some of dr. harris ( as his drunkards cup , &c. ) mr. william fenner's , and some others , who purposely laid by the use of their great learning , and forbore that accurateness of style , which is sutable to that matter , but not to the readers or auditors , and denyed themselves in preferring a popular style when the peoples good required it . for as we say , that is good which doth good : and augustine tells his readers , that he taketh that as not yet spoken , which is not understood . that sober readers may lend this book to drunkards and fornicators , and perswade them to read it , or read it to them , who else would take no notice of it , is the end of this recommendation , by a servant of christ for mens repentance and salvation , ri. baxter . london , august 23. 1675. to the reader . as a pernicious wickedness when it becomes audacious , justly provokes holy zeal to oppose it , so that zealous opposition as duly deserves our highest commendations to encourage and increase it . the edge of these following discourses tends to cut down those two spreading boughs of sensuality , namely , drunkenness and adultery , that so hurt●…ully both drop upon the strength , and darken the glory of this english nation . the penurious praises therefore of a single epistle reflect too sl●…nder a respect upon this usefu●… e●…deavour , for which the great●…st grat●…tude and acknowledgments of all that love either co●…cience or countrey , are no more than sufficient . nor is it easie to determine whether the subjects of these ensuing discourses are more seasonable and useful , or the manner of handling them by the reverend author be more accurate and convincing . some few years since there was publish'd an excellent treatise , written by this author , to demonstrate the resurrection of christ ; the great acceptance which that treatise , tending to the advancement of christ , found among the learned , makes me confident , that this discourse , which tends to the depression of sin , will be as grateful as the former , to all intelligent and pious perusers . but instead of any further commendation of this authors worth and abilities , shewn in this excellent performance , i shall onely commend this his holy design , by joyning with him in opposing those sensual and c●…nal wickednesses , against which he so seasonably sets himself in these ensuing treatises . and i shall propound these two following directions for helping us to res●…t and subdue ●…leshly wickednesses . the first whereof is , the duty of consideration . the second is , the duty of carriage . for the first , the duty of consideration . 1. consider carnal ●…usts as deceitful , eph. 4. 22. when they promise pleasure , they perform nothi●… less . they betray when they ●…iss . they c●…tice ●…y baiting over a catching killing hook . if it be hard to forbear the bait , 't is m●…ch harder to endure the hook. can a short imaginary delight countervail for the wounds o●… body , estate , name , conscience , and the 〈◊〉 soul. 't is good to consider the 〈◊〉 sens●…al pleasures in their bitter farewel ; and to b●…hold their back side and departures , as well as their painted face , and deccit●…ul approaches . in a scripture glass they will appear to be but poysoned delights ; i●… their trappings be turned up , they onely discover desormity . their pleasure , which is onely in their seeds-time , produceth a crop of pain to an hundred-fold increase . they ●…nter with a pleasant perfume , but go out in a disturbing , destructive stink . 2. consider them as most uningenuous to divine grace and goodness . grace is the great inducement which god useth to draw us to deny worldly lusts , titus 2. 14. the grace of god ( saith the apostle ) teacheth us to deny them , even that grace which brings salvation . a grace that denies us nothing but what would damn us . it gr●…nts us the pacifying blood of christ , the ravishing joys of heaven ; yea , all the delights of this life , so far as they hinder not from that which is infinitely better . what greater un-ingenuousness than to despise a paradice of all delights , for one forbidden apple ? to contemn everlasting joy and sweetness ●…or a meer now , a moment of painted pleasure ? to forget that grace , which onely requires the lives of those lusts , that ( if spared ) will damn and undo us ; when justice might have required ev●…n our own lives as ●… due and deserved homage ? 3. sensual lusts , though carnal , are yet spiritual soul enemies , 1 pet. 3. 11. warring against the soul ; they dead , dull , damp us in holy duties ; they over ▪ charge the soul , weigh it down , and make it heavy , luke 21. 34. in spiritual perform●…nces , service to the body is the greatest disservice to the soul. the body bei●…g much attended , the soul is often as much neglected . how unfit is a full belly ●…or praying , preaching , hearing . 't is our duty indeed to eat and drink ( as isaac did ) to be fitted for prophecy and holy ▪ duties , gen. 27. 3 , 4. but the contrary is frequently seen : fasting is the usual means to dis-entangle the wings of the soul from sensual impediments . lead tied to the birds leggs hinders it from ●…lying upwards ; sensi●…ive enjoyments damp our endeavours for heaven . 4. sensual lusts are tyrannical and domine●…ring . lusts are made the stronger by seeding and gratisying them . the more you obey these tyrants , the more authority do they claim : we do but add oyl to the flames . in being drunk with wine there 's excess , eph. 5. 18. lusts always cry , give , give . if a strange dog be fed he 'le come again , if beat away he re●…rains . i●… lusts be cher●…sh'd , they 'l be bold and return with increase . 5. sensual lusts are perishing and corruptible . all the pleasures of sin and sins are but for a season . meats for the belly , and the belly for meats are both to be destroyed , 1 cor. 6. 13. all sensual objects perish in the using , col. 2. 22. the world passeth away , and the lusts thereof , 1 john 2. 17. their pleas●…re slies away , when the pain and sting continues . 6. sensual lu●…ts are de●…iling and corrupt , eph. 4. 22. they defile the body with noysome diseases ; the swines mud and the drunkards vomit are both unclean . the soul of a glutton or drunk●…rd is as a taper in a greasie lanthorn . these lusts make the soul dirty and unclean , and insect it with an impure nastiness : as the covetous wallows in the dust , so the voluptuous in a sink or slough . 7. sensual lusts are debasing . the sp●…nding of our time in filling and emptying the belly , is as base an employment as to fill and empty a jakes . he serves but a dung-hill-god , who serves his belly , and makes a god of it . it degrades a man from angelical to swinish : the mortifying of sensual lusts is our great honour ; it much more honours us not to lust for , than to have many comforts . the highest of earthly potentates is not so high in being absolute from men , as is a christian in being absolute from things : he is angelus in carne ( as it were ) an angel incarnate , who in the midst of earthly com●…orts , living above those dung-hill-delights , lives on god. 8. sensual lusts pursued , discover that sensual comforts are our portion . 't is poor pay when god gives it us in outward pleasures . that which is our pleasure is our portion . present pay in pleasures for a season is miserable and penurious ; when we are not 〈◊〉 〈◊〉 with them , but se●…k bett●…r , 't is a sig●… god puts us not ●…f w●…th them , god ne●…er giving a princ●…ple of in●…lination to the b●…t enjoyme●…s to disappoint , but to s●…tisfie it . 9. consider sensual lusts hinder from drawing others to heaven and heavenly enjoyments . the 〈◊〉 will never make ano●…her heavenly : we on●…ly bring others to look after what we our selves regard : paul had never drawn so many to christ & heaven , had he not been above the world , had he not been dead to the world , he had not been so lively in the pulpit , and done so much good to souls . had he been lively in the world he would have been but a dead preacher , and very insuccessful . he will most benefit the world , who lets it see he can despise what it admires . 10. sensual lusts discover an unchanged heart . they are most opposite to godliness . grace puts us upon lusting against the flesh. religion ties the heart to god. if we love the world , the love of the father is not in us , 1 john 2. 15. the loving o●… god and pleasures are inconsi●…tent . sensuality opposeth the common nature 〈◊〉 godliness , and not one grace alone , but all graces . the common nature of religion is to be divine . and heavenly spiritual ●…njoyments are of ●… 〈◊〉 ki●…d from thos●… of sense , and so the very k●…nds of 〈◊〉 and sensuality di●…fer . ●…race is a spiritu●…l ●…lessing , ●…ut sensuali●…y 〈◊〉 to the e●…rth , and bows us down to i●… . a heart taken off ●…rom sensual 〈◊〉 discovers a character of renovati●… . t●…e old man stoops earth ward : t●…e spiritual principle looks after a spiri●…al portion . we are born again to a lively hope of a heavenly inh●…ritance , 1 pet. 3 , 4. none go to heavenly delights with the love of sensual . conversion to god puts us upon a conversation in heaven . 't is a sign we have tasted the sweetness of spiritual , when sensual joys are insipid and untoothsome ; an earthly principle never taught any to deny earthly pleasures . naturally we walk by sense , and when we do not so , 't is a sign of more than nature . as 't is given to a saint to bear the pains , so to sorbear the pleasures of the vvorld . 't is a distinguishing mercy to be above common delights ▪ it was a sign that el●…jah's mantle had touch'd el●…sha when he was withdrawn from ●…is vvorldly employments , and ran a●…ter him , 1 kings 19. 19. 11. sensual lusts are commonly the inlets to apostacy . the mortifying of these , countermines s●…tans temptations . the flying bird is hardly shot by the fowlers , nor is the soul upon the wing of heavenl●… aff●…ction so much endangered by the devils offers . this , this is the soul that most disappoints the tempter : he who counts nothing better than the comforts of sense , will easily be seduced by them ●…rom holiness and faith. 't is not the enjoyment , but the loving of sensual com●…orts that takes us o●…f from god ; the s●…rongest rope could never draw us , if it were not ●…or the knot whereby it is tied to us , nor would the devils strongest temptations by sensual o●…ers withdraw us from god , were it not for the knot of our lov●… to them . a●…l these things will i give thee would then but seem a poor offer . a weaned chi●…d is not allured by the breast , the 〈◊〉 banquet provokes not appetite 〈◊〉 〈◊〉 , ●…or do the sweetest 〈◊〉 〈◊〉 a s●…ul dead to the world , from 〈◊〉 . our hands easily p●…rt with t●…at 〈◊〉 our hearts have parted with before ; 〈◊〉 no pain to have that pluckt ●…rom us 〈◊〉 cleaves not : morti●…ied paul took pleasure in necessi●…ies , 2 cor. 10. a morti●…ied saint can spend more for god in an hour than a sensualist can in a year . the lark sings sweetest when farthest from the earth , the place of her food , and so doth a soul in her heavenly enjoyments , though stript of the comsorts of sense . the morti●…ied to these com●…orts ●…inds that welcome , which is unavoidable death . 't is the empty traveller that alone can sing when he meets with a thie●… : a soul tak●…n o●…f from enjoym●…nts , is on●…ly will●…ngly 〈◊〉 ●…rom them , he that lodg●… in an 〈◊〉 , 〈◊〉 〈◊〉 , c●…n 〈◊〉 〈◊〉 as e●…rly in the 〈◊〉 ▪ 〈◊〉 〈◊〉 pleas●… , w●…ch is not 〈◊〉 t●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we lodge in the 〈◊〉 〈◊〉 our 〈◊〉 . . 〈◊〉 , 〈◊〉 , 〈◊〉 satis●…ying o●… 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 privil●…dges of 〈◊〉 . th●…y that are c●…rists have 〈◊〉 〈◊〉 〈◊〉 wi●… the lusts thereof ; by a 〈◊〉 〈◊〉 t●…at cross that s●…ved 〈◊〉 ; the pro●…cution o●… lusts confutes the true 〈◊〉 of li●… by the cross. 't is vain to t●…lk of chri●…s d●…th for thee , if it have not been 〈◊〉 in thee , if the cross merits thy p●…ace , it will be thy mo●…ive to pu●…ty . secondly , as to ●…y carri●…ge toward sensual lu●…s . 1. in t●…e motions of lusts study thy profession : a 〈◊〉 〈◊〉 〈◊〉 be a sen●… , 〈◊〉 〈◊〉 , no●…n 〈◊〉 ▪ a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bet●…r th●…ngs th●… the obj●…cts of 〈◊〉 , an●…●…st look over 〈◊〉 〈◊〉 look , 〈◊〉 ; thou , o m●…n of 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , ●… tim. 6. 11. t●…y 〈◊〉 is 〈◊〉 〈◊〉 c●…lling , phil. 3. 14. a conv●…sation in ●…eaven agrees not with s●…nsuality . 2. rest not in ext●…rnal 〈◊〉 to act the motions of l●…st , but advance to an intern●…l real 〈◊〉 . outward forbear●…nces are good , but not good enough ; the b●…rd that ge●…s ▪ loose 〈◊〉 a stone to whic●… it was t●…ed by a 〈◊〉 , ●…ying with the string about its leg is hamper'd in the next bough , and so will a man be overcome by lusts , who ●…orsakes the present pleasure , but crucifies not the inward af●…ection . pl●…ce not religion in parting with the object , but in rectifying the faculty . if a mole spoil a curious garden by casting up hills in it , the gardiner thinks it not enough to le●…el the mole-hills with the ground , by patting them down with hi●… sp●…de , unless he kills the mole in the earth . external abstentions avail not without inward renovation . 3. stifle sensual lusts in their conceptio●… , let them not gather head ; 't was the councel ( good in its kind ) of achitop●…el , to set upon david before he could gath●…r strength . crush lust in its first risings and motions ; the thickest ice that 〈◊〉 bear a cart begins with a thin ●…ilm that will not bear a pebble . c●…st out the fir●…t thoughts of a lustful temptation with indignation , let not an impudent begg●…r get over thy threshold if thou would●…t d●…y him an alms. 4. let moderat●…on be one dish in the richest banquet of sensual enjoyments ; go not so far as thou maist , for then 't is hard not to go further than thou shouldst : s●…tan lies in ambush behind our lawfuls , the more pleasant any thing is , ●…he more suspected let it be : put a kn●… to ●…hy throat when abundance entiseth 〈◊〉 ; in the midst of sensual enjoyments keep thy self like the bee , which inhabit●… , even her waxen cell with unsmeared wings ; the moderate use makes us ●…njoy the most and sw●…etest of the creatures : if we go deep in sensual d●…lights we draw dreggs . 5. pray for a rectisied judgment , a renewed understanding , rom. 12. 2. a c●…rnal eye se●…s onely an excellency in c●…rnal obje●…ts . a 〈◊〉 prefers a lock of hay before a b●…g of gold , a child an hal●…-penny picture before a conveyance of a thousand pounds per annum . a skil●…ul ●…ye onely discernes the wo●…th of art ; nature discernes not th●…ngs that disser ; p●…ul had a renewed estim●…te before he accounted all dung for christ : pray for the spirit of wisdom . 6. labour for a sanctified improvement of the removal of all the comforts of sense , look upon it as gods breaking down thy bridges to hinder thee in thy march after the fulfilling of thy lusts , and as the flight of joseph from his mistr●…ss to damp thy adulterous loves , oft●…n 〈◊〉 t●…y lusts with thy loss●… , think 〈◊〉 god thought the company of com●…orts wou●… have ensn●…red th●… assection●… . 7. lastly , in all sens●…l 〈◊〉 wisely draw o●… thy soul 〈◊〉 〈◊〉 objects . compare the 〈◊〉 〈◊〉 o●… sensual pleasures with t●…e cry●… 〈◊〉 of eternal joys ; oh 〈◊〉 〈◊〉 ●…lights were more 〈◊〉 , 〈◊〉 〈◊〉 o●… 〈◊〉 spi●…t more than the excesses of wine : h●… w●…o ▪ lives at the table of a king , despiseth scraps ; and such are all s●…nsual plea●…ures ●…teemed by him who hat●… t●…sted how sweet the lord i●… , this glorious sun puts o●… the kitchin-fire of sensuality : in undue lusting after m●…ats and drinks , think whose flesh and blo●…d is me●…t and drink indeed . i●… lusting after be●…uty consider c●…rist as white and ruddy , the fairest of ten thousand . if immoderately thou 〈◊〉 after re●…t and ease , study the sweet quietness that 's in god's bosom , and peace of conscience ; the fare of a sensualist is gross to that of a saint , and yet 't is obtained at a far dearer rate . but , reader , i suspect thee d●…tained too long in the porch , enter therefore the house ; view it within , observe both its strength and excellent contrivance in all the parts and rooms of every argument and instruction ; nor enter onely to contemplate the artifice of the authors house , but mo●…e to feed upon the bounty of his house-keeping : fall to with an holy hunger . in such ch●…st delights there 's no excess : and because i would not clog , but quicken thy stomach , ●…'le offer thee no more ; only that god would give thee both an appetite to feed , and nourishment by feeding , is the prayer of that unworthy servant of christ , but true friend to thy soul , w. jenkyn . one come from the dead : or , a sober and severe testimony against drunkenness and whoredom . 1 sam . i. 16. count not thine handmaid a daughter of belial . chrysostom giving some reasons why he still used prefaces or introductions to his text , among others gives this for one , sc. because there were a great many of his auditors still little acquainted with the story of the bible , and theresore when his text was not an entire absolute thing of it self , but onely a parcel of some story or passage , he that should be all to all that he might gain the more , must of necessity use some presace sor the sakes o●… the ●…gnoranter sort , to explain the coherence ; otherwise , blun●…ly to propound such a text , and not to shew the coherence , how it depended upon the former matter , were ( sayes he ) all one as to bring a man upon the stage all covered and hooded over , that none could know who or what he was ; so they , ignorant of the story of the bible , have but an hood-man set before them , who have such a text propounded to them , without shewing the coherence , that unhoods and uncovers the text , that a man may ken it somewhat , who it is as 't were , and what it means , that you therefore , even the most ig●…orant , ( for to the wise and unwise also are we who speak out of this place debtors ; and it were hard conscience , if a man owed a debt to wise and unwise , to seem to make conscience of paying the wise men their debt , and none of paying the unwise theirs , ) that even you therefore the most ignorant may prosit as well as others , take this-briefly for coherence and making way to the text , that the hooded thing may be unhooded and uncovered to you , and that you may know the plain meaning of it ; there was a man , one elkanah a levite , who had two wives , hannah and peninnah : hannah was the ●…etter beloved of her husband , but barren ; peninnah the less beloved , but fruitful ; hannah being the better beloved , and at their yearly going up before the lord , her husband giving her therefore at that feast a worthy or double portion , better than to peninnah , peninnah envied her , and went about to anger and frett her , casting her in the teeth still with her barrenness ; the good poor soul had no other rem●…dy than to pour out her soul to god in prayer , that he would take away her reproach , and give her a man-child , and she would give him back again all the dayes of his life to the lord : and as she continued praying before the lord , in the bitterness of her soul , eli the priest marking her odd gesture , and the going of her lips without any voyce heard from her , thought she had been some drunken woman , overseen now at the feast with wine , and therefore said to her , how long wilt thou be drunken , &c. and thus by the dependance , you see partly the meaning of the text ; you see who this handmaid is , hannah ; who she speaks to , eli the priest ; and what it is she would not be accounted by him , under the phrase of a daughter of belial ; sc. not accounted a drunkard by him : a drunkard were a son or daughter of belial indeed . but what is this , to be a son or daughter of belial ? in few and plain words , to be a very child of the devil , to be so wicked , that one may seem to be begotten of no other than of the very wicked one : what concord hath christ with belial ? sc. the devil . a son or daughter of belial therefore in scripture-phrase , is one egregiously , notoriously , diabolically naught ; so naught as he may seem to be a very child of the devil , spit out of hi●… very mouth as 't were , bred of his very spawn , begot of his very seed , carrying the very image and picture of the father in the face as 't were , because as the father is , so is he : the ●…ather wicked , egregiously wicked , so the child wicked , egregiously wicked . thus a son of ●…elial is used 1 sam. 2. 12. ch . 10. 27. and 25 17. and judg. 19. 22. now for the observations : in that godly hannah counts that thing , sc. drunkenness , such a gross and grievous sin , that it is enough to denote and call one a daughter of belial , a very child of the devil , which the world ( if it count it a sin at all ) counts it but a very venial sin , a very pardonable sin , a very very peccadillo , a sin just and no more ; observe hence , that the judgement of the saint , and the judgement of the world , the judgement of the godly religious heart , and the judgement of the prophane heart , there is a great deal of difference between them in the matter of juding about good and evil , vertue and vice. that which the one accounts a very very little sin , if a sin at all , the other may count ( as having a little better eyes in his head than the bleer eyed world ) a very gross , a very grievous , a very hainous sin , a sin enough to make one a very son or daughter of belial . so adultery , a sin which i doubt the world accounts no such great sin ; yet josephs godly heart , what a great sin made he of it ! how can i commit this great wickedness , and sin against god ? so single fornication , a sin much more made nothing of in the world , yet how does the apostle pauls godly heart aggravate and set it forth for a most grievous sin ? being highly injurious to our own body , to a member of christ , to a temple of the holy ghost , &c. so covetousness , meer and bare and single covetousness , so it be not attended with injustice , &c. not so much as taken notice of to be a sin in the world ; and yet what a great sin the same apostles godly heart took it for , you may know by this , in that he can scarce mention it without setting this upon the head of it ; covetousness which is idolatry . so contentious wrangling and going to law one with another , and not rather ( if possible ) labouring to end things by friendly arbitration of honest men , that the world takes this for no sin , full terms and crouded courts shew : and yet what a scandalous and ungodly thing the apostles godly heart took this kind of lawing for , you may know by his earnest reasoning against it for almost half a chapter together , and then concluding thus ; now therefore there is utterly a fault , &c. neither can any man say , that he spake onely against the christians contentious lawing before unjust and unbelieving judges , for that is but onely a circumstance aggravating their law and wrangling , not the whole thing condemned by him , as appears vers . 6 , 7. so swearing , vain ordinary swearing , what fault is it counted ? and yet if the apostle james his godly heart had not taken it for a great sin , would he in such strange precise manner have forbid it ? but above all things , my brethren , swear not , &c. so ecclesiasticus , ( though no inspired man , yet no doubt an holy man , ) what a great matter does his holy heart make of it , chap. 23. 9 , &c. and 27. 14. so a little pride of heart , to be lifted up for any thing that we have , above what is meet , and to proceed perhaps to some outward act expressing it , who counts of it as any great sin , or matter much to be repented of ? yet what a great sin davids godly heart when it awakened and came to it self , made of it , you may know by his confession , and setting these two upon the head of it , i have sinned greatly , i have done very foolishly . an ordinary heart would not have found any such great sin in a little numbering the people , out of a little pride and conceitedness of heart for the greatness of their number ; but davids godly heart thinks otherwise . so what a great sin did the apostle paul think bribery and corruption to be , who rather than bribe felix to procure liberty to preach the gospel , ( for it cannot be said , it was because he was not able ; for had he been but willing , the christians no doubt , ( sayes calvin ) would have made a purse for him , and found him money , ) he would lie two full years in prison to the prejudice of the gospel : and yet what great sin is bribery and corruption made now adayes , though not to procure liberty to preach the gospel , ( that they may do gratis if they will , ) but more basely to procure the means and maintenance of the gospel . so what a great sin did a●…stin make that which ordinarily would be counted but a boyes trick ; sc. robbing of an orchard , onely out of an humour and to do an ill turn , not so much ●…or any love to the fruit , for if a bit enter into his mouth , the prettiness of the prank gave the taste and relish to it : austins cons●…ss . 2 , 4. &c. thus for scripture-proof of the point , great differ●…nce there is between the judgement of the saint and of the worldling , and the reason hereof ( if we would know ) may be double . first , because the me●…r worldling or unregenerate man sees not sin and vice in its own proper colour , and true nativeness of it , but onely in the picture and representation of it as 't were , and therefore cannot know and acknowledge the true ugliness and loathsomness of it , so as he who sees it in the own proper colour and true nativeness of it : as he that sees the picture of a toad , cannot know and conceit the ugliness of that creature so as he that sees the living thing crawling before his eyes . no marvel therefore if in this regard the judgement of a saint for a sin and the true ugliness thereof , be far otherwise from the judgement of a worldling , because the one hath enlightened eyes to see the sin in some sort in the own proper colour and true nativeness of it , the other glimmers but upon the picture . whereof ye are now ashamed . now that ye have enlightened eyes to see the filthiness of them in the own proper colour , now ashamed of them . secondly , the meer worldling or unregenerate man , that which he sees of the filt●…iness of sin , he barely sees it , but he hath not within him an antipathy and spirit of hatred and enmity against the sin , but the saint hath this antipathy also , a spirit of hatred within him against the sin , and therefore thereby knowes more of the filthiness , true filthiness of sin : as he knowes more of the ugliness and filthiness of the forenamed creature that hath ●… rising antipathy or spirit of hatred against her , than he ( if you can suppose any s●…ch ) that hath no natural antipathy , or rising hatred against that creature . in morals nothing helps judgement more than affection ; love and sympathy will make a man see far into the beauty and amiableness of a thing truely amiable , and hatred and antipathy will likewise make a man see far into the contrary hatefulness and loathsomness of a thing truely hatefull : nothing so amiable as vertue , and there is nothing can see so f●…r into this amiableness of vertue , as the true love of vertue ; and nothing so hatefull as vice , and nothing there is that can see so far into this hatefulness of vice , as the true hatre●… of vice. use 1. is there such a broad difference often times between the judgement of the saint and the judgement of the world in the matter of good and evil , vertue and vice , then , first , for caution , beware how the course and practice of the world prescribe too much upon us in the matter of what is to be done or left undone : the course and practice of the world even going in crowds and droves together , is but an ill ground to bear our selves upon ; nay , rather , argumentum pessimum turba : it is an argument the thing is worse , when all are for it . the best things do not please the most people : there is not su●…h an happiness allotted to humane matters ; therefore , beware how the course and practice of the world prescribe too much upon us : for why ? the world practiseth as it judgeth , and the world judgeth according to the power and principle of judging that is in it ; but what other power or principle in it hath the world to judge by , but that which is called the spirit of the world ? now the spirit of the world is but an unfit thing to judge of the things of god by : what can blind men judge of colours ? but the world for many things of god is stark blind ; and for other thi●…gs very s●…nded at least , and but a meer porer . now who would be any whit embo●…dened to goe such a way because he sees a multitude of blind men , or extream weak sighted , to go stalking on confidently that way ; to find out any thing , it matters not how many blind men there are ; so to find out the truth , or right way in any thing , it matters not how many blind porers there be about it . use 2. is there such a broad difference , &c. then for direction this may let us see who it is safest to resort to for ghostly counsel and advice , in matter of true doubt and case of conscience ; not unto those that may seem yet to be men of the world , men unregenerate and unsanctified , though they be great clerks , but rather unto the saints , and those that may seem to have the spirit of the holy one within them , and to be taught with that teaching which is called the unction of the holy one ; ye have received an unction from the holy one , &c. the judgment of one of these in matter of true scruple and doubt of conscience what is to be done or not done , especially if it be an experienced saint that through longer use hath his senses exercised to disc●…rn between good and evil. the judgement of such an one in matter of true doubt and scruple of conscience , is worth the judgement of a whole colledge of divines , bare speculative divines , that know deep mysteries in the theory , but are strangers from the life and power of godliness , and want the unction of the holy one. a man of no good conscience himself can hardly ever give good counsel for a good conscience , especially in more scrupulous and nice matters : indeed in more general and gross matters they may hit it , but how souly they may erre in more scrupulous and nice matters , the fifth of matthew shews ; where the scribes and pharisees , ( learned enough no doubt , but such as knew little of that unction and teaching of the holy one ▪ ) for general matters they hit it , but for more ni●…e matters see verses ●…1 , 27 , 31 , 33 , 38 , 43. use 3. is there su●…h a broad difference , &c. then this may let us see a reason why they think so strange , and wonder so at one anoth●…rs courses : the worldling thinks it strange that the saint in many things does as he does , that he is so s●…rait-laced , and can give hims●…lf no more liberty in many things than he do●…s : for example , they count it str●…nge ( sayes the apostle ) that ye run not with th●…m to ●…he same ●…xcess of riot . and the saint on the contrary thinks it as strange , that the worldling does in many things as he does , that he is so loose laced , and gives himself that scope and liberty in many things as he does ; that he can run , 〈◊〉 run into that excess of riot , in 〈◊〉 , lusts , excess of wine , revellings , ●…anquettings , &c. thus the saint and the worldling think ●…trange at one another●… courses ; and no marvel , for they are of two di●…ferent judg●…ments , th●…y walk by two dissrent 〈◊〉 , they mind two disserent ends , they heed two 〈◊〉 kind of dangers . is it any wonder if one walking on in a green smoo●…h path not knowing of any danger in it , wonder at another that he shall see turn out of tha●… green , smooth , easie path , and see goe scrambling with much toil and pains in another , rugged , un●…ven ▪ uneasie way ? or is it any wonder if this other that goes scrambling in the rugged , uneven , une●…sie way , because he knowes the danger th●…t i●… in the other way , wonder at him whom he sees stalk so considently on in the smoot●… and green way , wherein he knowes he wi●…l at last meet with such danger ? they have ●…wo different informed judgements , and therefore think strange one at anothers courses . 2 doct. in that instead of saying , count not thine handm●…id a drunk●…rd , 〈◊〉 barely sayes not so , but points and paints , and paraphraseth the drunkard out with this description , sc. to be a very child of belial ; count not thin●… hand-maid a 〈◊〉 of b●…lial . our observation hence is ●…his : that a drunk●…d , he or she , is a 〈◊〉 s●…n or daught●…r ●…f b●…lial ; i. e. of ●…he d●…vil . before we come to shew this , we will first of all explain the phrase . secondly , enquire who he is whom we may conceive to be a drunkard ; for if to be a drunkard be enough to denominate and make one a very child of the devil , pi●…y it were to wrong any wi●…h that nam●… who deserve it not , and m●…re pity not to l●…t that man know his name who deserves it , and who ( if he kn●…w ) happily would be somewhat afraid to contin●…e 〈◊〉 〈◊〉 ●…hat state which denominates an●… mak●…s 〈◊〉 a ve●…y i hil of the devil . ●…or the first , what it is to be a son or d●…ughter or child of beli●…l , i. ●… . of the devil , you may know by considering the contrary , s●… . what it is to be a child of god ; to be a childe os god , is in all conformable ●…oliness , 〈◊〉 and goodness so to resemble god himself , th●…t we may seem to be begot o●… no other than of god himself ; born o●… his very seed , and bearing therefore his very image , so that as the father is , so are we : that this is to be a child of god , you may know by these places , mat. 5. 9 , 45. luke 6. 35. phil. 2. 15. 1 joh. 2. 29. and 3. 9. and so on the contrary , to be a child of the devil therefore i●… in all like conformable wick●…dness and ungodlin●…ss so to 〈◊〉 the devil himself , that for 〈◊〉 m●…n m●…y seem to be begot of no o●…her than of the very wicke●… one , bred of his very spawn , beg●…t of his very seed , bearing the very image and picture of the fath●…r in the face , so that as the father is , so in ●… great resemblenc●… are they : see for this joh. 8. 44. acts 13. 10. 1 joh. 3. 8. now though all that in any gre●…t 〈◊〉 resemble for wickedness the very wicked one , may be said to be the v●…ry children of th●…t wicked one the devil ; yet the drunkard of all other , ( especially the true true drun●…ard indeed ) is one even of his chopping children , one of his very first-born o●…es , one of his white sons , that he may stroke on the head as his best darlings . for the second thing , who he is whom we may conceive to be a drunkard . first , distinguish between a drunken man , and a drunkard ; ebrius is he who once perhaps , or twice , or very rarely may trensgress in drink , as noah , let , &c. but ebriosus is he who ordinarily and usually does this : now it is this latter who is properly called the child o●… the devil , and not the former ; as he who by a fall or other accident should get a great coule in his forehead , whi●…h should stay with him only for a while ; or as he who upon a sudden fit of the conv●…lsion should for a whil●… writhe his mouth awry : as neither of these could be said , because the one resembles him who naturally and constantly hath a great bunch of flesh grow in his forehead , and the other him who 〈◊〉 and constantly hath a wry mouth , to be upon this resemblance as ' twe●…e their very childr●…n ; but only he who naturally and constantly should have that bunch of flesh or wry mouth , only he might be said indeed in some sort to be as 't were that or that man ; very child : so he is not properly thereupon to be said to be the child of that wicked one , who wi●…-kedly , perhaps once or twice , or the like , may through accident transgress in wine ; but he who ordinarily and usually does this , in an ordinary and usual course of wickedness resembling the wicked one : he that committeth sin is of the devil . that is habitually , and in a constant course . secondly , further , wc must not only distinguish between a drunken man and a drunkard , but also distinguish of drunkards themselves ; sor drunkards are not only they which are such sots that they would lie in the way till an iron-bound wain or cart were driven over them , or the like , this is but the statute-drunkard : but if we will weigh this point by scripture and good reason , we shall see that there are many others , who i doubt before god ( who is the author of all scripture and good reason , ) shall never be able to claw it off , but that before him they are drunkards , even true proper drunkards . consider ther●…fore wh●…ther that which i shall now say in this point , s●…em according to scripture and good reason ; and i●… it do not , the servants mi●…ake can do you no harm , if you be sure you be clear in t●…e masters books . but if it do seem to be accor●…ing to scripture and good reason , think whether it be not ●…itter to clear the books , than to quarrel only at him that shews the debt . the drunkard therefore i distinguish thus : there is the drunkard drye , and the drunkard wet . the drunk●…rd drye is he who because of his body perhaps , or because of his credit or the like , drinks it may be himself but very very little , so that there is no sensible change or a●…teration of the man , but yet he sits it out with good fellowes , as they call them , approving and delighting in their drunkenish good fellowship and excess : now see whether the books of god , sc. the scripture and good reason will quit this man from being a very drunkard . does not the scripture make him to be in any thing as bad , ( ●…y worse too ) that takes pleasure in others that d●…e a sin , than him th●…t do●…s the 〈◊〉 himself ? they do n●…t onely do such 〈◊〉 , b●…t take pleasure in them th●…t do th●…m . it seems to be made a greater ●…in to del●…ht and take pleasure in others doing wickedly , than in some sort to do wi●…kedly ones s●…lf : and the ground 〈◊〉 is pl●…in ; because for th●…m that do 〈◊〉 themselves , commonly they have some strong lust tempting them thereto : but they who delight onely and take pleasure in other mens wickedness , not acting the same themselves ; commonly it is because they have not the same strength of lust tempting them thereto , but onely delight more simply in wickedness even for wickedness sake it self , without the pleasure attending it , which is the far greater degree of sin . and not by this ground of scripture onely , but by another of good reason also may it appear that this drunkard drye in gods account shall goe for a true drunkard ; for that in gods account shall every man goe for , which his will and mind is fully for , though one way or other he be held from the acting of it . god , as in good , so in evil accounts the will for the deed ; and therefore must needs account him for a tr●… drunkard , who what his will is he shew●… plainly enough , by his taking pleasure in them that act that wickedness , t●…ough himsel●… because of his body , or his credit , or the like , be held o●…f from the acting o●… it . thus the old bawd , whose body is spent , and is no more s●…r the acting of it herself , yet is in gods account as very a whore all her life long , by her procuring , approving , and delighting in others uncleanness , as in a manner the p●…rties themselves . thus the devil because he is a spirit , and no body , he cannot act bodily uncleanness it self ; yet uncleanness and all other sin is truly his in this regard , in regard of his procuring , delighting , and approving it in others : and thus the drunkard drye , though he may come perhaps as sober almost from the ale-bench , as any true workman from his work-bench , as sober from the cellar as the student from his cell , yet in gods account he may be a true drunkard , and therefore a true child of belial . secondly , for the drunkard wet , he is of two sorts : 1. either the throughly steept : or , 2. the lightly d●…pt . ( 1 ) the throughly steep'd , is the gross , the beastly , the very statute drunkard ; he that has so steept and soaked himself in liquor , that he is bec●…me a very sot and sodden head , and hath none or very little rule and government of himself : this drunkard is he whom the prophet ●…y calls the stagg●…ring dr●… , staggering in his own vomit ; the recling drunkard , the drunkard overcome with wine , swallowed up with wine , filling all tables with vomit and filthiness , &c. this is that drunkard that hath so lost limbs and senses , that basil likens him to those idols of the heathens that have eyes and see not , ears and hear not , feet and walk not : this is that drunkard that hath so intoxicated his brain , so outed his wits , so lost for a time his reason , that one well calls the fit and mood that now he is in , a little voluntary madness ; let that mood last but a few dayes , and you wo●…ld not doubt but the man was mad : at present he is no l●… than mad , only it continues not so l●…ng now this is of all drunkards the 〈◊〉 chil●… of 〈◊〉 , one of his best 〈◊〉 ▪ one so just the fathers son for universal resemblance of wickedness , that should the devil choose a body wherein to act that universal wickedness which is in him , a body he could not choose ●…itter than this drunkards body : this drunkard who but that he wants the devil●… cloven foot and his horns , might seem not to be one of the devils elves only , but a grand devil himself . but besides this kind of drunkard who is so throughly steept , so soaked in liquor , that he sweats wine , he rifts wine , touch and squeeze him never so little , you squeeze out wine . ( 2 ) besides this , there is of drunkards wet another drunkard , sc. he that is not so throughly steept , but lightlier dipt , he that is not so full in the midst of the clout as the former , but he is about the clout ; aye , perhaps in a little nook and out-corner of it ; and this is he who though he do not ordinarily drink till he be forth right intoxicated , till he reel , till he stagger , till he be overcome of wine , till he be swallowed up of wine , till he fill and ●…ile all with vomit and filth , till in a word he be statute-drunk ; yet he is continually bibbing , continually sucking , continually tipling and tipling , till he be ( as they say ) somewhat ●…ine , somewhat brave , somewhat tipt , somewhat toucht , ●…omewhat pratty , and many other such pratty n●…mes , that the world calls these pratty c●…eatures by , r●…ther than by the name of drunkards : but yet that they that ordinarily and continually almost are bibbing , and lapping , and drinking , and dudling more than is meet , though it be not to the outing of wits and losing of sence , that these in gods and the s●…ripture account also are the true drunkards , c●…nsider hence ▪ fir●…t , the drunkard and the bibber , the 〈◊〉 uses indisserently and synonymously , the one for the other . jo●…l 1. 5. awake ye drunkards , howl all ye w●…-bibbers . secondly , because all sinfull excess in scripture , condemned by scripture , is referred to drunkenness , that therefore which is sinfull excess if habitually practised , makes a true drunkard , though a qualified one somewhat , and not of the debauched and beastlier sort ; but there is much sinfull excess in drinking condemned in scripture , which is not to the overturning of the brain and depriving of the sences ; see esay 5. 11 , 12. 1 pet. 4. 3. 1 tim. 3. 8. tit. 2. 3. given to much wine . thirdly , because that liberal use of vvine or other strong drink , even unto some plain alteration , though not alienation of mind , to cheer up and alter , and exhilerate 〈◊〉 the mind , though not to alienate an●… besott it , such liberal use of vvine , which at some times may be very lawfull , yet if it be used unseasonably and ordinarily , for ordinary sensual pleasure and delight , it is nothing in scripture-account but meer drunkenness : joseph to welcom his brethren made them a feast , an●… they drank and were merry with him . were m●…rry with him ; were drunk with him , saith the hebrew ; sc. drunk with him so largely till their minds were very much cheared , and altered , and exhilerated up , till they were very merry with him , till indeed they were somewhat pratty : so give strong dri●…k to him that is ready to perish , &c. see neh 8. 10. now this liberal use of vvine and strong drink , which in these cases are lawfull enough , yet if it should be unseasonably and ord●…arily used for ordinary sensual pleasure and delight , it would be nothing but meer drunkenness ; as appears by these texts . blessed art thou , o land when thy princes eat in due season , for st●…ength and not for drunkenness . see is. 〈◊〉 . 5. 11. & 56. 12. 〈◊〉 1. 5. amos 6. 6. fourthly , it appears from the ●…se of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 2. 10. compared wi●…h eph. 5. 17. w●…en m●…n have well drank , and be not drunk with wine ; so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 cor. 11. 21. one is drunken ; 1 t●…es . 5. 7. th●…y that are drunk are drunk in the night . also it appears à pari , because that which was lawful for the rich glutton to have done wi●…hout imputation of gluttony at some time , because he made an ordinary epicurish practice of it to fare deliciously every day ; that makes him generally to be termed ( though not in the text , yet in all interpreters ) the rich glutton : not that he glu●…ted h●…mself with that which was not lawfull at any day , but which was not lawful on every d●…y . now th●…se things being thus cleared , let us proceed to explain and shew the truth of the point , sc : that the true and proper drunkard in any of the so●…enamed kinds , is ( though in regard of some of them more , in regard of some of them less ) a true chil●… of the devil ; and because to be a child of the devil was in such conformableness of sin and wickedness to resemble t●…e very wicked one , he might seem to be begot of no other than of him : bred of his very spawn , begot of his very seed , bearing the very image and picture of the father , ill looking father in the face as 't were , and being the right fathers son in all conformableness almost unto him up and down ; because this was to be a child of the devil , therefore in regard of this great conformableness or likeness unto the devil , let u●… demonstrate the drunkard to be the devils very child , the elfe resembling the ouncell up and down . first therefore th●…t ouncell is a creature or miscreant rather , composed of all wickedness , and therefore called wickedness it self , and t●…e wicked one , eph. 6. 12 , 16. because of that mass of universal wickedness that is in him . so the ouncels elfe , the drunkard , is a creature or miscreant rather composed also almost of all wickedness , no sin or wickedness almost but his miscreant nature is for it . and therefore first in this regard , he is the right ouncels elfe , the devi●…s child , because of this resembling him in the mass of universall wickedness almost . secondly , we say in a more especiall manner , that such an one is right the fathers son , because of resembling him not only in a general likeness of his nature , but also and more especially in some more speciall markes and properties ; as that he hath just the fathers wrangling humour and proud spirit , &c. that he hath just the fathers stuttering speech , ju●…t his wry-mouth , the bunch of ●…lesh just in the forehead , the long stroak on the left cheek , the wart just under the chin , &c. we say in a more speciall manner , that such an one is right the fat●…ers son , because of more special resembling him in some such more special markes and properties as t●…ese . and so we shall see in the second place t●…at in a more special manner the drunkard is right the devils child , because of more special resembling him in some more special marks and properties of the devil . but first , that he is right the devils child , the ouncels elfe , because of resembling his nature in an universall mass almost of wickedness , that look as the devil is a creature or miscreant rather ( for not his creation , but his fall and mis-creation rather g●…ve him that ) a miscreant composed of all wickedness , so the drunkard , &c. and this we will shew by considering how manifoldly the drunkard by reason of his drunkenness sins against both tables ; for drunkenness ( as some think ) is not specially forbid in any one of the ten command●…ents , beca●…se it is not the single breach o●… any one , but in 〈◊〉 the viol●…tion of all , being the 〈◊〉 't were and inlet to all other sins , so that drunkenness comprizes in it all sins ; t●…erefore against the sirst t●…ble consider these sins of the 〈◊〉 by re●…son of his drunkennesses ( for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…ill the plural , to note the habit . 1. by reason ther●…of , a gen●…ral pros●…neness and 〈◊〉 creeps up●…n his heart , to grow sottish of religion and senseless , aye a very scorner and contemner of it ; they have l●…ft osf to tak●… heed unto the lord , i. e. they are grown generally profane and irreligious ; and what is rendered immediately as the reason ? hos. 4. 10. 11. whoredome and wine , and new wine ta●…e away the heart ; i. e. makes them sots and senseless ones , prof●…nishly insensible of relig on . nay thi●… wine and n●…w wine , this drinking of liquor upon liquor , it carrie●… the parties in time even unto the profaneness of scorning and contemning of religion . in the day of our ki●…g , the princes have m●…de ●…im si●…k wi●…h bottles of wine , with vessel after vessel , cup aster cup , and what then followes ? ●…e stretched out ●…is hand wi●…h 〈◊〉 . he becam●… as one of them that made a mock and jest of all religion , the word being the same us●…d psal. 1. 1. and those mockers jude 18. are they that walk aft●…r their own ungo●…ly lusts , th●…t is , in the pleasures of the slesh and epicurish eating and drinking . and m●…rk abroad in the world , who especially are they that prophanishly m●…ke a mock of religion and the professors thereof ; nick-naming them precisians , puritans , separatists , and many o●…her such nam●…s of scorn , ( which neither godliness wo●…ld object , nor wisdom cares for maintaining being objected ; ) who i say are these especially that thus do , but only these sensu●…l men carried after their sensual pleasures and delights ? jude 19. these are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who s●…parate not themselves , but rather o●…hers in scornsully calling and accoun●…ing others separatists , puritans , and precisians , and many oth●…r such odd names of separatisme and singularity . these are the hard speeches , jude 15. secondly , another sin against the first table that drunkenness ( i. e. ordinary and habitual drinkings ) are apt to breed in the parties , is atheisme and infidelity ; not to believ●… verily an●… indeed the truth of christian faith , as the resurrection of the body , the d●…y of j●…dgement , ●…he after-state of the d●…mned or 〈◊〉 so●…ls , &c. nothing so apt to breed this atheisme and infidelity as 〈◊〉 : i. e. givin●… a mans self over to these 〈◊〉 〈◊〉 and delights . for 〈◊〉 a man l●…ves thus by sense , he is 〈◊〉 and pr●…judiced against faith ; and nothing ag●…in so ap●… to increase this sensu●…lity as 〈◊〉 . s●…nsuality breeds atheism , and 〈◊〉 it then increaseth 〈◊〉 . see both these from ground●… of s●…ripture . for the fir●…t , that t●…is sensuali●…y 〈◊〉 〈◊〉 , is not that sor it in a●…s 17. 18. ●…n that when paul preached 〈◊〉 an●… 〈◊〉 resurrection , w●…o are they that 〈◊〉 h●…m ? then 〈◊〉 philosoph●… of the 〈◊〉 , and of th●… stoi●…ks , 〈◊〉 him , &c. the 〈◊〉 , 〈◊〉 sens●…al epicureans , given over to th●…se 〈◊〉 pleasures , were the fir●…t that oppos●…d t●…e doctrine of jesus and the 〈◊〉 . so the apostle brings ●…n 〈◊〉 sensual me●… walking in 〈◊〉 , 〈◊〉 ▪ excess ●…f wine , revellings , d●…inkings 〈◊〉 〈◊〉 p●… . 4 3 4. brings in them thinking it 〈◊〉 that believe●…s run not with them to the same excess of riot . and why think they it strange that b●…lievers run not with them , to the same sensuality ? sc. because their sensuality will not let ●…hem see th●…t ●…hich the 〈◊〉 sees ; sc. that for those 〈◊〉 they sh●…ll on●… day give account to 〈◊〉 w●…o is 〈◊〉 to judge ●…oth q●…ick and dead . s●… tho●…e 〈◊〉 walk●…ng aster their own 〈◊〉 , sensual lusts , are those w●…o a●…e brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prom●…se of his 〈◊〉 , 2 pet. 3. 4. a●…d though some th●…t 〈◊〉 up 〈◊〉 in a sensual 〈◊〉 of riotou●… 〈◊〉 and 〈◊〉 , may retain yet the 〈◊〉 of fai●… , yet how parlous this sensu●…l epicurishness is , to rob and be●…eave them of the pow●…r of faith , t●…at 〈◊〉 epicu●…es c●…se she wes luke 16. who living in such s●…nsuality , co●…nted those sensual good things to be his chief good thing●… ; ver . 25. he had no thoughts of ●…eaven or ●…ell : a secret heartathiest he wa●… , see ver . 30. 31. this sensuality how apt is it to breed atheisme ! 2. atheism is then apt to increase s●…nsuality , let us eat and drink for to 〈◊〉 we shall dye , 1 cor. 15. 32. sc. 〈◊〉 so as we look sor no resurrection , for it is spoken in the n●…me of those who believed not the resurrection ; and therefore no marvel , if they sho●…ld give themselves over to sensuality of all intempera●…e and riotous eating and drinking . so they , wisd. 2. we are born at all adventure , &c. come on 〈◊〉 let ●…s enjoy the good things that 〈◊〉 〈◊〉 , &c. third●…y , 〈◊〉 sin ag●…nst the first ta●…le is gross 〈◊〉 〈◊〉 , or contempt of gods word . ●…hom shall he teach knowled●… ? &c. isa. ●…8 . 8 , 9. having begun the chapter with an invective ag●…inst pride and drunkenness , and the verse next before , all tables are full of vomit , &c. whom shall ●…e teach know edge ? such unc●…pable sots were not fit for it ; new wea●…d children will under●…and as much as 〈◊〉 so they go into captivity , because th●…y h●…e no knowledge , isa. 5. 11 , 12 , 13. and th●…t they are such sots without knowledge , t●… former verses seem to intimate , that it arises from th●…ir drunkenish humour . fourthly , another sin against the 〈◊〉 table is great security , and inconsider●…ion or contempt of gods ju●…gements . and in that day , sc. in that day that god as an offended god began to reveal his judgements from heaven ag●…inst them ; isa. 22. 12. in that d●…y did the lord god of hosts call to weeping , &c. but behold drinking wine , &c. and what a great sin this gross inconsideration and contempt of gods judgements is , the next verse shewes : surely this iniquity shall not be purged from you ●…ll you dye . so what but drinking wine in bowles , and other such like sensuality reckoned up there , is intim●…ted that made them put far from them the evil day ; i.e. made them never reckon and consider ( or which is worse ) contemn gods ju●…gements . and in particular this makes m●…n senseless and inconsiderate of the l●…t judgement ; so that servant who shall begin to eat and d●…ink with the drunken , the lord of that servant shall come in a day when he looketh not for him , &c. his drunkenishness shall cast him into a deep sleep , and inconsideration of the day of j●…dgement , so that it sh●…ll take him tard●… , coming upon him never lookt for , luk. 21. 34. fifthly , another sin again●…t the fir●…t table is idolatry , either that idol●…try to make ones belly ones god ; whose god is their belly whose glory is in their sham●… &c. ph●…l . 3. 19. what but a very god does the glutton and the drunk●…rd m●…ke their bellies ? continually serving this god with continual meat-off●…rings and drink 〈◊〉 , and that of the best , of the 〈◊〉 of the one , and of the sweetest of the oth●…r ; either dr●…k and ros●… up to play ; s●… . in honour of th●…t idol the go●…den c●…ls , to si●…g and dance before it , as david before the ark ; so , who look to oth●…r cods and love slagons of 〈◊〉 , ●…os . 3. 1. and they drank win●… , i. e. healthed and c●…roused it ap●…ce : and what th●…n sollow●… ? and pr●…ised the gols of gold. and what is that which ushers in , and m●…kes way for all those abominable 〈◊〉 ? what but lacivionsness , lusts , excess of wine , &c. 1 p●…t . 4. 3. the sensual man that once hath made his belly his god , will soon be apt to make a stock or a stone his god , and to fall into all abominable idolatries ; and the prophet hosea gives us to guess at the reason , when he sayes wine , and new wine take away the heart , makes men sots : and then pres●…ntly adds , my people ask councel at their stocks , and their staff declareth unto them , hos. 4. 11 , 12. and if this sin guide or rather misguide so into idolatry , being so apt to m●…ke way for it ; what do we think of this age , this voluptuou●… sensual age ? if some son of neb●…t should set up the golden calf ag●…in , which the zealous moses's heretofore have stamped to powder ; would not many of them think we be ready to sit down to eat and drink and rise up to play ? be ready to cry , great is diana , not of ephes●… but of rome ; w●…n wine and new wine have taken away their hearts . sixthly , another sin against the first table is dishonouring god in the p●…osanation of his n●…me . holy and 〈◊〉 ( 〈◊〉 the 〈◊〉 ) is thy name , but how unholily and irreverently these men use gods name , in all horrible and a●…ominable swearing ; i appeal unto t●…em who more ordinarily may be in the company of this hellish crue than i thank god i my self am ; speak if every third word almost that these stutterers , these 〈◊〉 can g●…t forth be not an oath , a bloody oath ; surely if the talk of him that 〈◊〉 much , maketh the hair stand upright ; it is especially the talk of the pot-swearer , that swears in the midst of his pots and cups . what voll●…s of oath●… , thumping oaths does he then discharge and let fly against the face of heaven ? what peals and ch●…nges of oaths does he ring , in the eares of god and man ? what creatures of god are there , what attributes of god , what titles of god , what parts of god , body , blood , wounds , heart , &c. but he swears them almost over and over again ? surely such a notable swearer is this pot-swearer , that were i to choose a villain to swear for my life , 〈◊〉 would choose no other than this pot●… ; ●…his p●…t-●…wearer , whose oathes , bloody o●…the , are so great and many , 〈◊〉 in the 〈◊〉 of his pots and cups , 〈◊〉 we●…e 〈◊〉 but by with pen and ink to note them down and present th●…m to him agai●… in his sober 〈◊〉 , i am perswaded there are not many of ●…hese villaines but in the●…r sober moods they would be somewhat ●…eared and ●…alf afraid to read over the note of the fearful o●…thes that they swore in their unsober and drunkenish moods . and the reason why this vice of drunkenness drawes unto such prosanation of gods name , in all irrevere●…t intemperate swearing , is , because it first makes the heart sotti●…h an●… senseless of god and the awful majesty of god , and no marvel if when the he●…rt is grown prophane , the tongue grow prophane too ; no marvel if when the heart is not awed with any due reverence of god , the tongue want this due reverence too . sevently , another sin against the first table is dishonouring god in the prophanation of his sabbath and worship . who are such prophaners of gods sabbaths , and 〈◊〉 or irreverent performers of of his worship as these sons of 〈◊〉 this needs not be proved out of pulpits , church-wardens and constables and other officers if they wo●…ld ●…ut now and then see a search made into bli●…d ale-houses , would make this plain eno●…gh . how many do we think they might find , 〈◊〉 of learning sobriety in the church of god , practising intemperance in those s●…ies and chappels of the devil ! how many instead of coming hither to wisdomes house , to eat of the bread and drink of the wine that she hath mingled ; come ●…at of my bread , &c. prov. 9. 5. sit there in those h●…uses of folly and madness , with no other text than that in their mouthes ; isa. 56. 12. come let us fetch wine , let us fill our selves with strong drink , and to morrow shall be as this day , and much more abundant ! but if church-wardens and officers will not by their pains help to prove this truth , these men they bewray themselves . they that are in authority know , or may know and observe , that of all brables almost that for meer matter of peace come before them , two parts of three arise from drink ; and of those , more than two parts in three from that excess in drink , which is either on market ▪ dayes or sabbath-dayes . who greater profaners therefore of gods sabbaths and neglecters of his worship than these kind of men ? or if they seem not altogether to neglect it , yet who more irreverent performers of it when they come to church ? either they come somewhat touch't and half pratty to the church , and so are fitter for two houres ●…leep than one hours sermon ; fitter for a pillow to lay their ear to tha●… , than a preacher to lend an ear to him : or if for a preacher , it must be some of those that sowe pillows under all elbowes , ez●…k . 13. 18. or else if they come sober to church , yet as the sow dreams of her drasfe , so they of their drink ; and they think all time tedious till they be removed from the church-bench to the ale-bench ; and till gods door is shut , that the devils blind wickets may the more freely open ; and so if sabbatum come of sabbas a name of bacchus , they are the best sabbatizers . eightly , another sin against the fir●…t table , is dishonouring god in the abuse of his creatures . judge but in your selves whether ye can think that god hath made his creatures to be vainly , and contemptuously used to riot and excess . will not a wise father when he sees his son play the vain wanton with his meat , stuffing and cramming himself unnecessarily with it ; or when he sees him playing the like vain wanton with his drink , bibbing unnecessarily , or only to squirt or sputter it out again , will he not be offended ? and pluck the good meat out of his mouth , and the good drink from his nose , as knowing they are too good to be so vainly abused by him ? will not a wise father do this ? and will not the wise god , the father of all living much more ●…e offended ; and take it ill then that his good creatures should be so abused unto such vanity and excess ? his good c●…eatures that how many hungry and thirsty s●…ints souls might be refreshed , by that which their intemperancies vainly and contemptuously abuse ? does not the guests abusing of their entertainment , as if after they had eaten a while so much as was sufficient , and drank a while so much as was needful , they should cast the rest of their meat to dogs , or trample it under foot ; and give the rest of their drink to the swine , or pour it down channel : does not this redound to the hosts or inviters dishonour ? well , better were it that men should cast the superfluity of their basket and store to the very dogs or trample it under foot ; better also they should give the superfluity of their vessel and cup runing over , to the very swine , or pour it down channel , than vainly and unecessarily abuse the same unto surseiting and drunkenness , the former way it did not that good it 〈◊〉 , 〈◊〉 〈◊〉 way it did harme ; must not the●… 〈◊〉 〈◊〉 gods entertainment 〈◊〉 〈◊〉 〈◊〉 and vanity of riot an●… 〈◊〉 ▪ must it not highly redonnd 〈◊〉 〈◊〉 〈◊〉 or entertainers dishono●…r ? 〈◊〉 , 〈◊〉 〈◊〉 against the sirst table is 〈◊〉 our selves and our own bodies , and that these t●…ree wayes . 1. as we are th●… image of god. 2. as our bodies are the members of christ. 3. as they are the temple of the ●…oly ghost . first , as we are the image of god. man is the image of god many wayes . 1. in regard of a divine majesty and stateliness above all other creatures , even of body and outward person ; a kind of divine majesty above all other ●…reatures , and awsull to all other creatures , being ev●…n enstamped upon the body and outward person of man ; but wh●…n the drunkard swine-like lies wallowing in his own filth , or sprawling in his own vomit , or by his continual drinkings hath deformedhi●…s body , and made it more like a monster through deformities than like a man ; where is then any of this divine stateliness ●…nd majesty , even in his body and outward person above all other creatures ? 2. man is the image of god in regard of soveraignty , of rule and dominion ; that as god is simply soveraign in regard of rule and dominion over all things , so he made man as it were a petty god , putting all things in subjection under his feet : but when the drunkard is laid under foot himself , sor all the creatures that wil●… to trample upon him , when he cannot well rule one member of his own body , or passion os his own mind , wheredoes any soveraignty o●… this divine-like rule and dominion appear ? if i would see the very image , not of the lord , but of a very vassal and abject slave , not fit to govern the veriest dumb creature , even the silliest of them that goes on all four ; i could not see it more lively than in the drunkard . 3. man is the im●…ge of god in regard of a divine like reason and understanding wherein he excels all other creatures ; but when the drink is in and wit out , as they say , when that intoxicating thing hath bereaved him of wit and understanding , ( as young cyrus thought it was plain toxicum poison , it bereaved them so of sense and understanding ; ) when it is thus with man wh●…re is any divine l●…ke reason and understanding in him ? how is he in this 〈◊〉 the image of god , and not rat●…er the image of an ass , a blo●…kish ass ? 4. man is the image of god in rega●…d of a divine-like holy and pure nature ; but when such a deal of impu●…ity and 〈◊〉 doth appear even in the outward man , much more when the drunkards heart by reason of drunkenn●…ss is nothing but a cage of unclean and 〈◊〉 thoughts , where is 〈◊〉 ●…his divine-l●…ke holy and pure natur●… ? ●…nd how is he then the image o●… god , that 〈◊〉 ●…nd holy spirit ; and not rather t●…e 〈◊〉 o●… him who is that un●…lean and 〈◊〉 spirit ? 〈◊〉 , by drunk●…nness we dishon●…ur god , in 〈◊〉 〈◊〉 ●…odies whi●…h are 〈◊〉 〈◊〉 o●… chri●…t . kn●…w ye not ( 〈◊〉 the 〈◊〉 , 〈◊〉 of one speci●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sc. forn●…cation ) that o●…r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 ●… shall i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christ , &c. so 〈◊〉 〈◊〉 another special sin o●… t●…e 〈◊〉 we may say ; know ye not , &c. 〈◊〉 〈◊〉 〈◊〉 ●…ke the members of chri●… , the 〈◊〉 〈◊〉 ●…ll 〈◊〉 , and make them 〈◊〉 〈◊〉 o●… 〈◊〉 that drunken 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 sow , those swilling 〈◊〉 ? sur●…ly god sorbid . would not the king take it indignly as a dishonour to him , if one of you should hang out his 〈◊〉 , one part whereo●… should have t●…e 〈◊〉 o●… 〈◊〉 mon●…r , another of that ? s●…ll not 〈◊〉 much more take it indignly as a d●…shonour to him , if they that would go ●…or members of christ , appear 〈◊〉 to be memb●…rs os hog and sow thos●… swilling and drunken creatures ? who cou●…d well endure it that christs very picture should be so di●…honourably paint●…d ? how should he then well end●…re it that his v●…ry body should be thought to ●…e made up o●…●…uch dishonourable members ? thirdl●… , ●…y drunkenness we dishonour god in abusing our bodies ●…s they are the temples o●… the holy gho●…t ; kn●…w ye not ( say●…s the apostle , speaking again●…t the ●…ore-named vice of the body , sc. fornicati●…n ) that ●…our bodies are the temples of the ●…oly-ghost , and there●…ore as he intim●…tes should be kept in a●…l honour and holin●…ss , ●…ree from such a silthy de●…iling sin as fornication . so for drunkenness , know ye not th●…t our bodi●…s are temples , & c ? were it not an odious thing if the drunkard should come and lay his filthy stomach in the temple of god ? filthiness and nas●…iness does not become the very material temples of god , how much more odious and dishonourabl●… a ●…ing is it th●…t by his b●…tly 〈◊〉 he so 〈◊〉 th●… living temple of god ? for not that whi●…h comes out ( that i may invert our saviours speech ) does so defile t●…e m●…terial temple , as that which goes into the drunkards belly defiles the living temple ; and what sayes the apostle ? if any m●…n desile the temple of god , him shall god 〈◊〉 : for the t●…mple of god is holy , whi●…h templ●… ye are . 1 cor. 3. 16 , 17. for fins against the second table , whi●…h the drunkard by reason of his drunke●…ness is subject and very incident unto ; consider these . first , against the fi●…th commandement , honour thy father , &c. wherein are set down the duties of children to parents , and parents to children , and in g●…nerall of all inferiours to superiours , and superiours to inferiours , against this commandement how the drunkard by reason of his drunkennesses sins it is plain . 1. how disobedient , incorrigibly disobedient does this make children to parents , that they will not be admonished , nor hear the voice of father , or voice of mother which , what a dishonour is it to them ? in deut. 21. 20. the disobedient son is brought in , or rather brought ●…orth to be stoned for his incorrigi●…le 〈◊〉 , a●…d what is alledged for me ground of his d●…sobedience ? he is a 〈◊〉 and a drunkard : for this is not added as a part for which he was ●…oned , that was his contumacy and 〈◊〉 . v. 18. if a man have a stubbo●…n and rebellious son , &c. perhaps also the wise man would intimate this , when presently after he had said be not among wine-bibbers , &c , he addes . hearken unto thy father that begat thee , and despise not thy mother when she is old , prov. 23. 20 , 21 , 22. as if he would intimate thus much , that if he should ordinarily be among wine-bibbers and so turn drunkard , he would soon grow heedless of hearkening to his father that begat him , or of despising his mother when she is old ; and to say no more of this , how dis-obedient this vice makes children to parents , many a parents bleeding heart will witness it without any further proof ; who to no small gries of their hearts know how heady and unruly this heady and unruly drink have made their own children unto them . not accused of riot ; and what immediately followes ? not unruly , tit. 1. 6. secondly , t●…is vice m●…kes parents wrong their ch●…ldren too ; wrong them 1. in transfusi●…g and propagating oftentimes unto them this drunken vice . there are two sins , sc. drunkenness and whoredome , which being more properly sins of the body , are by bodily propagation derived from parents to their children . the drunken father seldom begets a sober son , nor the drabbing mother a chast daughter ; but as the mother is , so is the daughter , as is the father so is the son. this the philosopher intimated whe●… he saw a young man much in drink ; thy father surely ( sayes he ) begot thee being in drink . and perhaps also ( besides a mystical reason ) this natural reason may be aimed at by the angel , why he would not have manoah ( being to bear sampson ) drink all that time either wine or strong drink , judg. 13. 7. behold thou shalt conceive and bear a son , but drink no wine or strong drink , &c. 2. ag●…in this vice makes parents exceedingly wrong their children by their drunken example . example easily smites , but especially domestick and house-example , and especially of parents ; how can they ever rightly hate and abhor that vice when from the v●…ry 〈◊〉 they see it in those whom they must needs love so dearly ? how ●…hould they ever p●…ove patterns of sobriety abroad , wh●…n they are before corrupted so with su●…h ill patterns and examples of drunkenn●…ss at home . 3. again this vice o●…tentimes makes parents exceedingly wrong their children in ●…he point of good education and providing for them , how wi●…kedly careless and improvident does this make many how their children are brought up and how provided ●…or . indeed i will not d●…ny but some kind of drunkards there are ( sc. the mungrell or compounded drunkards , who are not pure drunkards , but make their drunkenness serve their covetuousness ; th●…y make the best bargains and strike up the best matches in their pots ) i will not deny but these mungrell compounded d●…unkards may be provident enough for their children ; but the pure drunkard how careless commonly is he , how children are brought up and how provided for ? so he may have drink he cares not though they want bread ; so he may sing and whistle on the ale-bench , he cares not though they cry and go and whistle it on the beggars-bench . and as drunkenness thus is apt to overturn the duties of children to parents , ●… c contra , so likewise o●… all inseriours to superiours , &c contra ; of subjects to mag●…rates who are civill fathers ; of people to ministers , who are ghostly fathers , &c c●…ntra . of subjects to magi●…trates . the men of sechem having gathered their vineyards , and trod their grapes , and making merry judg. 9. they ●…at and drank ; and what then ? and cursed abimelech . so he that wrote that wine is the strongest , 1 esdr●…s 3. 21. among other reasons to prove it , this is one , it ma●…th ●…very heart rich , i.e. brave , brisk , fl●…sh , gallant , &c. and what then ? so that a man remembereth neither king nor governour , and causeth to speak all things by talents ; that is , huge and mighty and big swelling words , words os great contempt and dis-●…espect ; vilifying and making clouts of men in authority : so on the contrary this makes magi●…trates fail in their duties , it makes him that bears the sword that he can sometimes put no great difference between the innoceat and the offender , and so makes him erre in judgement . it is not for kings , o lemuel , to drink wine , nor for princes strong drink , least they drink and forget the law , and pervert the judgement of any of the 〈◊〉 , prov. 31. 4 , 5. and hereupon is that wo , and that blessing , eccl. 16. 17. wo to th●… o land when thy king is a child , and thy princes eat in the m●…rning ; blessed art thou o land , &c. and after the p●…ophct 〈◊〉 had said , wo unto them that are mighty to drink wine , is●… . 5. 22. 23. what immediately sollows ? which justisic the wicked for a reward , &c. it makes magistrates fail in their duties . and whereas one special thing of a magistrate is to resorm abuses , and one special abuse , the ground and make-way for many others is drunkenness ; if the magistrate himself be much guilty this way , how shall he ever be hoped to do any great good in reforming this abuse ? will not his own conscio●…s self-condemning heart shut his eye that he will not see , stop his mouth that he dares not say , and dry up and wither his hand , that hand that should execute justice , that he dares not do or act much against osfenders this way ? is not that a very natural ground to take off any from proceeding in judgement against another ; that which took off ●…udah from proceeding in judgement against tamar , to burn her with ●…ire as a whore , she is more righteous than i ? but if an osfending magistrate should notwithstanding proceed to punish osfenders in the same kind , what hope th●…t he should 〈◊〉 , that he 〈◊〉 do any g●…od ther●…by ? ●…s it ●…ot n●…tural for eve●…y one wi●…h great ind●…gnation and ●…ising 〈◊〉 to sa●… , 〈◊〉 , sir●… heal thy self , 〈◊〉 searc●… 〈◊〉 me own wound , 〈◊〉 thine 〈◊〉 〈◊〉 ; and wh●… 〈◊〉 thou that judg●…st 〈◊〉 and 〈◊〉 th●… 〈◊〉 ●…hings ? rom. 2. 1. and thou that sa●… 〈◊〉 a m●…n 〈◊〉 not 〈◊〉 , 〈◊〉 thou ●…teal ? thou th●…t 〈◊〉 anoth●…r , 〈◊〉 thou 〈◊〉 ? thou th●…t sor 〈◊〉 s●…ttest 〈◊〉 by the heels , 〈◊〉 〈◊〉 through 〈◊〉 trip up thy own he●…ls ? and therefore though such an one should 〈◊〉 to pun●…sh 〈◊〉 , 〈◊〉 h●…pe he should 〈◊〉 ? and 〈◊〉 as 〈◊〉 wise emp●…rour sa●…d in th●… 〈◊〉 of 〈◊〉 , when they 〈◊〉 have b●…gun reforma●…ion 〈◊〉 〈◊〉 po●…r ●…rancisc 〈◊〉 a●…d minorit●…s , 〈◊〉 〈◊〉 will never do good , ( sayes he ) 〈◊〉 〈◊〉 be begun a majoritis . so ●…or 〈◊〉 〈◊〉 of 〈◊〉 , unl●…ss 〈◊〉 be begun a m●…joritis , from may●…rs , ●…dermen , burgesses , mea in anthorit●… , & ●… . th●…re c●…n n●…ver be ●…xpected any kindly reformation in the minorites and ●…aseriours . ag●…in for them that are 〈◊〉 superiours and inseriours , pastors and people , this sin m●…kes them sail in their duties one to another , it is a great indangering occasion to m●…ke t●…e pas●…ours 〈◊〉 in th●…ir duty . d●…es 〈◊〉 the 〈◊〉 of god 〈◊〉 th●…s ●…y 〈◊〉 〈◊〉 g●…ven to aaron ? levit. 10. 9. do 〈◊〉 〈◊〉 w●…ne ●…r 〈◊〉 dri●…k . ●…nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly 〈◊〉 〈◊〉 i●… 〈◊〉 〈◊〉 〈◊〉 of pa●…tors and pro●…hets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and duty ? 〈◊〉 28. th●…y 〈◊〉 〈◊〉 throu●…h wine , th●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have erred through st●…ong ●…rink , &c. a●…d what especially but this , does the 〈◊〉 aim at , in requiring so expresly that a bishop or mini●…ter should not be given to much wine ? 1 tim. 3. 3. one that uses to be overseen in drink , tit. 1. 3. he th●…t uses t●… be overse●…n this way ▪ will never be a good overseer in the 〈◊〉 pau●…s sence . and for the peopl●… , 〈◊〉 of their honouring their go●…ly and p●…insull minis●…ers ( or hold suc●…●…n 〈◊〉 ) what contempt doe●… thi●… c●…use tow●…rds their p●…rsons ? phil. 2. 19. it is the mo●…t ●…ikely t●…at those contem●…ers o●… the apo●…tle 〈◊〉 , ●…or a meer b●…bler , what wi●…l this babl●…r 〈◊〉 〈◊〉 17. 18. that they we●…e ●…f 〈◊〉 〈◊〉 of 〈◊〉 seas●…al epicur●…ans who pl●…ce their 〈◊〉 〈◊〉 in sensu●…l 〈◊〉 ●…nd drinking , 〈◊〉 in the s●…me ver●…e . and the 〈◊〉 scossing butcher o●… 〈◊〉 fl●…ld go●…s not ●… doubt alone , w●…o hav●…ng ●…rd the minister inveigh again●…t 〈◊〉 , asterwards at his cups fe●…l a 〈◊〉 and scos●…ing at the purita●… m●…r and his s●…rmon ▪ s ; i doubt i say he goes not a●… , but hath butchers , and better men too , too many , sharing with him in his sin , tho●…gh perhaps they partake not with him presently in the same temporal judgement : for as that pro●…ane , scoffing wretch ( s●…yes my author ) was drinking , the drink or somewhat in it qu●…ckled him , and stuck so in his thro●…t that it would neither up nor down but presently strangled him . secondly , ag●…inst the next commandement , thou shalt not kill . wherein is commanded all things that make for the lise , safety , and bodi●…y welfare of our neighbour . against this the drunkard by reason of his drunkenness sins these wayes . 1. directly , by falling into quarrels and bloody frayes oftentimes by reason of this sin. wine is a mo●…r ( sayes the wise man ) prov. 20. 1. i. e. makes them that are given to it mo●…k and ab●…se one another ; and what then thereupon fol●…owes ? strong drink is raging ; s●… . breeds tumults and from off the poor , &c. micah 3. 3. the p●…ophet s●…ms to ●…imate that they w●…re sensual , voluptuous m●…n , given to wine and strong drink , ch●…p . 2. 11. s●… 〈◊〉 her that is filthy , or g●…s ; m●… only for s●…y and ep●…cu is●…e of e●…ing and dri●… , like t●…e craw , the birds craw : and what th●…n follow●…s ? to the op●…ssing city , zeph. 3. 1. & 2. 11. t●…us a second wa●… . 3. again●…t this , thou shalt not kill , the drunkards dr●… causeth him to ossend , ●…cause it dis●…oseth a●…d hardeneth his bowels to gre●…t unmerci●…ness towards the poor , le●…ing them almost rath●…r p●…ish then r●…ving him in his wants ; there are none commonly so unsensible of the em●…ty and ye●…rning ●…owels of others , as they that have th●…ir own ●…owels oppressed and surcharged still with surpluffage and a●…undance of meats and drinkes ; do not the●…e examples m●…ke this good . 1. of n●…bal , who bei●…g as ap●…ears v. 36. a sensual man , given to 〈◊〉 of meat and drink , was insensible of d●…vids and his companions mis●…ries , rating his servants with soul wo●…ds , who is d●…vid ? &c. 1 samuel 25. 10 sent them away empty . 2. the examp●…e of sodom , ezek. 16. 49. where 〈◊〉 ▪ o●… b●…d ( wh●…by f●…lness of d●…ink also is 〈◊〉 under●…tood ) is intimat●…d a●… 〈◊〉 〈◊〉 why she did not as it followes , i. e s●…n the hands of the poor and 〈◊〉 . 3. the example of him who faring deli●…sly everyd●…y , he and his servants living in su●…h sensua●…ity w●…re 〈◊〉 of p●…or 〈◊〉 his m●…sery lying at his g●…te and ready to dye o●… hunger as it is likely he afterwards did , luke 16. 19. 4. ag●… this , thou shalt n●…t 〈◊〉 , the drunkards drunkenn●…sse causeth him to osfend ; because it taketh away brothe●…ly compassions and fellow-feeling of others mis●…ries . others that are perhaps in bondage , in captivities , in hard usage under the enemy , whose cause lies a ●…leeding , whose souls a languishing , and whose necks on the very block ; and to want compassions and fellow-seeling in this kind , is a kind of bloodiness and killing cr●…lty ; but drunkenness and sensuality , nothing apter than it to 〈◊〉 the same . the king and h●…man sate down to drink , but the city shushan was p●…rplexed , esther 3. this sitting down to drink , to drink sensually and voluptuously made the king and haman 5. 〈◊〉 this , t●… shalt 〈◊〉 kill ; t●… dr●…ds drunkenness●… c●…h him 〈◊〉 oss●…d , 〈◊〉 it is ●…pt to breed 〈◊〉 killing cr●…lty , sc. wick●…d 〈◊〉 〈◊〉 po●…r so●…t in 〈◊〉 ; which w●…oso do●…s is a man os blood , and ther●…by h●…th his hands in blood ; ye h●…ve condemned and killed the just , sc. he whose cause was just , him have ye in wrong judgement condemned , and so killed ; hi●… , not in p●…rson but in estate , undoing him by wrong judgment , and he does not resist you , james 5. 5 , 6. and who are they that thus do ? ye have lived in pleasure on earth . so for a parall●…l place ; amos 2. 8. they drink the wine of the condemned in the ho●…se of their god. i. e. they condemned not ●…n their persons but their e●…ates , by wrong judgement . and b●…sides this killing of others thus by drunkenness , i might shew also how the drunkard hath of o●…n h●…nds ( by reason of that vice ) in his own b●…ood ; and that not only in reg●…rd of bre●…k-necks , and other fatal mishaps that befall him often in his drunk●…n mood ; but al●…o in regard of filling his body commonly with deathhasting sicknesses and diseases , through his intemperances and disorders . these men though they pretend he●…lths , heal●…hs , yet who commonly a●…ter a while ( except it be in some special iron-sides ) hath such diseased bodies , and so ●…ull of in●…irmities as they ? and those ver●… iron sides that last a reasonable time not withstanding all their di●…lempers , h●…d they lived 〈◊〉 l●…ke other men , might in all l●…kelihood h●…ve survive●… and f●…r 〈◊〉 o●…her men , and 〈◊〉 th●…t 〈◊〉 ●…he 〈◊〉 s●… . th●…t the ●…ly ●…n sh●…●…t live 〈◊〉 half ●…s ●…s , 〈◊〉 as 〈◊〉 〈◊〉 s●…d o●… h●…m th●…t sn●…ks th●… 〈◊〉 of t●…e v●… , as 〈◊〉 〈◊〉 that thirsts 〈◊〉 〈◊〉 blood 〈◊〉 〈◊〉 vein , that neither of the●… com●…only shall live out th●…ir full dayes . thirdl●… . 〈◊〉 the next c●…mmandement , thou sh●…lt not commit 〈◊〉 ; wherein is for●…idden all l●… of unc●…nnes ; and poss●…ssing our vessels in s●…nctisication an●… hono●…r required at our hands : 〈◊〉 this how the dr●…nkard by reason of his drunk●…nnesses is apt , and very apt to sin , there n●…eds no proving of it . 1. experience is for it . where almo●…t is the p●…rty who is noted for one of these vices , that is not noted sor the other als●… ? where the p●…rty th●…t is 〈◊〉 for a m●…n of lu●…t , but he is no●…ed for a m●…n of drink too ? a●…d it will go pr●…tily the other way too , where 〈◊〉 i●… t●…e ●…rty that is noted os 〈◊〉 in drink , ●…ut he is noted of 〈◊〉 in l●… too ? an●… 〈◊〉 marvel , f●…r 2. r●… 〈◊〉 t●… . re●…son that intemper●…nce in drink 〈◊〉 br●…d ●…rance in 〈◊〉 too , 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seek soon 〈◊〉 and 〈◊〉 〈◊〉 spum●…e lust. and t●…re i am m●…re th●…n 〈◊〉 ●…f th●…t ●…s mind ; i will never think a 〈◊〉 to be a 〈◊〉 m●…n for t●…ough he ma●… 〈◊〉 sometimes 〈◊〉 ●…om the act ▪ yet he hath alwa●…es wi●…h him the inc●…tive , the ma●…ter , 〈◊〉 provocation to lu●…t . and as experi●…nce and reason , so 3. s●…ipture ; h●…w plain is it for this same truth too ; a●…ter 〈◊〉 upon the wine wh●…n it is red , ●…ollows next ●…erse but one , looking ●…pon the strange wo●…an , prov. 23. 31 , 33. and what does the a●…ostle make to u●…her in chambering and wantonness , but rioting and drunkenness ? if rioting and drunkenness go before , in all likelihood chambering and wantonness will follow . and therefore david , what art or trick did he use , the likeliest as in his judgement to make uriah go and lie with his wife ? why he made him drunk , 2 sam. 11. 13. and lots d●…ughters that they might preserve s●…ed of their father , made their father dru●…k . they remembred what the sodomites practised , a people of all unbridled lust and uncleanness ; sc. fulness of bread , whereby fulness of drink is understood also ; and therefore they doubted not if the sodomites drunkenness went before , the sodomites lust would follow after . fourthly , against the next commandement , thou shalt not steal ; the drunk●…rd by reason of his drunkennesses sins , 1. by stealing from the state and common-wealth . for the glutton and the d●…unkard are very state-robbers , impoverishing the state , and robbing as it were from the common store , and causing ( through their riots and excess ) dearths and famines ; but for these state-robbers the common-wealth would commonly have wealth and store enough for supply and nourishment of all ; these are like the drone bees that getting into the hive over-eat themselves , and st●…rve the other b●…s before the winter be over : but for these over-eaters , these belly-bu●…sten d●…ones that steal from the rest , there would be meat enough for the whole hive . 2. they steal from the poor . that which their intemp●…rance and belly bur●…tenship drinks and devours , how many hungry and thirsty souls of the needy would it h●…ve refreshed , aye and by due ought it also to have refreshed ! for , withhold not good from whom it is due , when it is in the power of thine hand to do it , prov. 3. 27. and therefore in their intemperance they are but very stealers from the poor ; thy superstuous things are but the poor mans 〈◊〉 things . 3. they steal , and most wickedly of all steal , from wi●…e and children , suffering her , whom if they had but two bits in the world they should seed with one ; and them whom if they had but one bit in the world they should give them half of it , su●…ering both her and them to ●…amish at home , whilst they lavish and mis-spend it abroad ; and this is the worst stealth and robbery of all , to steal thus from wise and children ; and if any high-way robber deserve a rope , there is none of these that steal from wife and children but they deserve two ; for as the wiseman hath it , whoso robbeth his father and mother and saith it is no transgression , the same is the companion of a destroyer . he is the worst robber , the worst offender of all , so he that robbeth wi●…e and children . it is well observed by aristotle , that it is the worst the●…t of all , which takes from the seed , because it is a the●…t that robs us not only of so much quantity , but whatsoever by multiplication would come of that seed . so the drunkard that robs from his child in prejudicing his education , and hindering the ground-work laying then of a 〈◊〉 means of li●…ing is the worst the●…t of all , because he deprives him not only of so much good as here is in quantity , but whatsoever also might come of that good . and thus by the drunkards sinning so mani●…oldly against both tables by reason of his drunkenn●…sses , does not the first part of the demonstration sufficiently appear , that is , that the drunkard is right the devils child , the ouncels else , b●…cause of resembling him in an universal mass of wickedness almost ? now , secondly , because we say in a more especial manner , that such an one is right the fathers son because of resembling him , not only in a general likenes of his nature , bu●… also , and more especially , in some more special markes and properties ; as that he hat●… just the fathers ●…uttering speech , &c. so let us now demon●…rate how the drunkard in this more sp●…cial manner is right the devils child because of more special resembling him in some more sp●…cial markes and properties of the devil . and 1. in this special property , that as the devil is obstinately and incorrigibly naught , hardned and habituated in evil ; ( for the devil sins from the beg●…nning ) that is , obstinately and incorrigibly as hardened and habituated in sin , without any hope of reclaiming him ; so among the most hopeless and unreclaimable sinners of all is the habituate drunkard . when belials and belzebubs and wicked spirits turn holy angels , then almost and not before , may it be expected that these sons of belial , these habituated drunkards should turn saints . does not the spirit of god that knowes well enough their spirits , bring the habituated drunkards in , saying thus ? they have stricken me , i. e. they have used all reproof , admonition and counsell to him , such as might fetch blood and make him sensible , if he had not a very seared , a very cauterized flesh , but he remaines senseless of all , 〈◊〉 i●… not 〈◊〉 nor tro●…bled upon any of tho●…e reproo●…s , ●…e seels none of th●… 〈◊〉 and 〈◊〉 ●… 〈◊〉 ; but a●… all , what s●…yes th●…s in●…orrigible drunkard ? when ●…ll i a●…e ? i will seek it yet 〈◊〉 : to it ●…ain , and that so soon as he is awak●… ; ●…ay 〈◊〉 t●…inks i●…●…g ●…ill ●…xt morning , wh●…n 〈◊〉 i 〈◊〉 ? l●… here is all the amend●… , ●…o 〈◊〉 〈◊〉 me ●…n ●…s to d●…y , ●…y wo●…●…o ; so great hope i●… there of any 〈◊〉 m●…ing . come ( ●…ayes they ) i w●…ll 〈◊〉 wi●… , and we will ●…ll our s●…lves with s●…rong drink , and to morrow shall be as t●…is d●… and much more abun●…nt . if we ●…ve d●…unk s●…oopes to day , we will drink whole ●…andes to morrow . if we have whi●…d it a little to day , we will ●…sh it to morrow . if we have drunk ●…lly-●…lls to d●…y , we will drink skin 〈◊〉 to morrow ; till the u●… par●… , the ve●…y 〈◊〉 ends be 〈◊〉 to cr●…ck with 〈◊〉 : to morrow s●… as this d●…y , an●… 〈◊〉 ●…re abun●…t . ●…o here is all 〈◊〉 〈◊〉 of ●…e drunkard , to morrow t●… 〈◊〉 man as to day , and w●…●…o . obj. ay●… but m●…y not some drunk●…ds ●…ven 〈◊〉 drunkards turn and repent ? and 〈◊〉 w●…re so●…e of you , b●… ye 〈◊〉 〈◊〉 , &c. theref●…re may not ●…e by the grace of god turn and repent ? a●…s . it is not denied but some may turn and 〈◊〉 , but as david sayes , i have been 〈◊〉 ●…nd now am old , &c. so for those that ●…ve been young and now are old , let 〈◊〉 consider how many they can remem●…r in all their lives , t●…at of drunkards , 〈◊〉 〈◊〉 drunk●…ds have afterwards 〈◊〉 proved sober and temperate men , live 〈◊〉 in health , and in su●…iciency of m●…ns , and out of pure conscience , not by ends , ●…ing an●… breaking o●…f that vice ; of such m●…n i would know how many 〈◊〉 〈◊〉 can remember . o●…en have i been asked , and often have i enquired but never could i meet with an insta●…ce of t●…is kind but one or two at the most . s●…ndly , consider therefore that so rare are these ex●…mples , that well may we apply the word●…●…f the psalmist to such an example : this is the lords doing , his strong and mighty doing , and it is m●…rvellous in our eyes . so marvellous , that is saul among the prophets , was no such marvel , as is such and such a drunkard now among the saints ? so marvellous , that the father had good reason to say what he said , when hearing of his sons gaming , of his prodigality , yea of ●…is very whoring , said , yet there was hope ; but heari●…g afterwards of his 〈◊〉 ●…rned 〈◊〉 , he gave him ov●…r ●…r d●…d , for desperate , for one that ●…e 〈◊〉 as good as no hope at all thereof . 〈◊〉 that for my own part , of all sins ( 〈◊〉 i should know ●…e to have sinned the v●…ry sin 〈◊〉 th●… holy ghost ) of all that i 〈◊〉 have least hope to work up●…n , t●…e drunk●…rd , the old ha●…ituate 〈◊〉 i●…●…e man , the ●…tane ague f●…r the in●…ness of it ●…y any physick is said to be 〈◊〉 ●…hame of the physit●…n . the quoti●…ian dru●…kard may 〈◊〉 〈◊〉 to ●…e t●…e shame of the divine , 〈◊〉 of all moral 〈◊〉 , sc. counsel , r. proof , admonition , &c. thirdly , the qu●…on is not what the gr●… of god may do upon a dru●…rd , but what the justice of god upon dru●…kards useth to do . the ju●…ice of god which useth to give over some kind of sinners , ●…rious sinners to ●…inal 〈◊〉 ; where can it find a sinner composed so of all notoriousness almost , and all transgression against both tables to shew this judgment upon , as t●…e old inured habitua●…e dru●… ? more over besides this judgment o●… god to make the drunkard 〈◊〉 , there is that ; wine and new wine t●…e away the heart . make them sots , uncapable , morally uncap●…le of any right consideration ; al●…o 〈◊〉 cause inherent in the temper and body , that is , through conti●… dri●… to ●…ve the state and temper of the ●…y so 〈◊〉 and corrupted that it 〈◊〉 propends and inclincs to the same 〈◊〉 , and 〈◊〉 a drunkennish droopish humor upon it ●…r strong 〈◊〉 〈◊〉 , j●…t 〈◊〉 t●…e natural dropsie for ordin●…ry and weaker drinkes . by reason of all which , it comes sometimes to pass , that a m●…n ●…ll meet sometimes with some kind of drunk●…rd who may be●… his case , cry o●… o●… the 〈◊〉 of this 〈◊〉 , inveigh 〈◊〉 company , melt under the perswasion of friends , protest and serio●…y ●…ow against the sin ●…r afterwards , and yet this hold good no longer than till he meet his companion , and fall into the next temptation . fourthly , for the more full satisfying the two instances made in the objection , consider , that for some hope of turning and repenting there is a great difference between the night drunkard and the day drunkard ; the night drunkard is he who in the night of paganish ignorance and unbelief , not knowing the v●…leness of the sin , nor the richness of the grace of god , cont●…nues in this sin ; and of this night d●…runkard there is more hope than of t●…e other , of which kind it is most likely those mentioned by austin were , and it is plain those men io●…ed by the apostle paul were , 1 cor. 6. but sor the day drunkard , who agai●…st a plain knowledge of the vileness of the sin ; and of the grace of god , continues in the s●…n ; for this day drunkard , there maybe some possibility os his tuining , but hope none at all ; the power os the grace of god may do much , but the ju●…tness of gods judgements us●…th to do little , very little in this case . how desperate and in the case of utter perishing does the scripture leave those day drunkards , these that count it pleasure to riot in the day time ; these as naturall brute beasts made to be taken and destroyed ; and indeed of all sinners any whereof does attain to he●…ven there are i am perswaded the fewest of these drunkards , especially these day drunkards there . 2. another specially property of the devil is to be a satan , i. e. a very enemy and utter adversary to all goodness and all good men ; and they that so are , in special manner are his children . o thou child of the devil , thou enemy to all righteousness . and they that are enemies to all good men , are not they therefore called the seed of the serpent ? gen. 3. but who such s●…tans , such enemi●…s unto all goodness and all good men as the ord●…nary ●…abituate drunk●…rds are ; who could sooner wish that all religion , all civility , all good honest lawes were tr●…mpled down and laid under soot than these irreligious uncivil lawless creatures ? who sooner wish there were no preaching but only preaching over a pot ; no meetof a paul but only where they met him acts 28. 15. sc. at the three taverns ; so for their satanship and utter enemi●…ship to all good men , is not that of the second of wisdom for it ? come say the drunkards , let us enjoy the good things that are present ; and then what go they on unto ? let us oppress the poor righteous man. and who but the drunkards were they that made songs , spightsul songs of good david ? the d●…unkards make songs ●…f me . psal. 69. 12. and indeed who are they that could even eat the godly with salt , but they that are still drinking the sack with the sugar ? who are they that are ready if they could to drink the v●…y destruction of the godly , but they who are drinking still the healthes the drunken healthes of others . 3. another special property of the devil , is to be a tempter , to tempt others unto sin and wickedness , and therefore called the temp●…er ; and in this property this piece of the devils cloven●…footship how just is the drunkard the fathers son. other sinners can be content most of them to be sinners alone ; the covetous to be covetous alone , he cares not though all his neighbours else were spend-thrifts . the proud and ambitious , to be ambitious alone ; he cares not though all the rest of his neighbours were such humble creatures that they wou●…d be content to lie in the way for meer stepping-stones for his greatness to step upon ; but the drunkard devil-like is a sinner who cannot be content to be wicked alone ; but he must needs tempt others unto the same wickedness also . do not healths and whole ones , and putting the cup to the nose , and down the throat or down the neck , look for it , and will you not do me right ? and what no mettal , no manhood ? and drink or a challenge ; do not these and many such tempting provocations witness this ? thus was not this the humour of that drunk●…rd , h●…b . 2. 5. his own drunkenness is there spoken of , and in verse the 15 his tempting others , and putting his bottle to their nose . wo unto him that giveth ●…is neighbour drink . so this is the humour also os t●…ose drunk●…rds , amos 2. 8. their own drunkenish ship , and in ver 11. their tempting others , aye even the very nazarites thereunto is set sorth ; ye gave the naz ●…rites wine to drink . 4. another special property of the devil is to be a rejoycer in evil : to jeer , and sucer , and laugh with himself as 't were , when he hath prevailed with any in tempting them to evil. as the good a●…gels rejoyce at the conversion of a sinner , so the bad angels at the perversion of any . and how just is the drunkard the devils child in this property , in rejoyeing in evil , and at the perversion if he can work it of any ? what a joy and triumph is it to him if his man-hood , or devil-hood rather can but lay others under●…foot ; how he sneers and laughs with himself if he can but tempt and toll on others to be some-what overseen in this vice , especially if it be a saint and one that makes prosession , if he can but prevail with such an one , this fats and pleafeth him as much as it does the devil when he can but overcome a monk , as they were wont to say of old ; this devillish rejoycing of the drunkards in anothers evil , when they can see or make others drunk also , to look on their nakedness , i. e. their weakness and shame ; is not this ma●…e th●… humour of the 〈◊〉 ed 〈◊〉 , hab. 2. that puttest 〈◊〉 bottic t●… him ▪ an●… 〈◊〉 him drunk 〈◊〉 that thou m●…yest look ( rejoyeingly and with heart ▪ content look ) on his 〈◊〉 . ness . 5. another special property of the devil is to be a sl●…nderer , a traducer , a false accuser , a lyar and 〈◊〉 of all ; j●…h . 8. 44. rev. 12. 10. now the d●…unkard how just the fat●…er ; son is he in this respect ? who such a devil as he , i. e. a sl●…nderer , a traducer , false accuser , a lyar and belier of all ; being apt in his drink when that u●…ruly thing his tongue runs wild , apt then to lay sl●…nders and false c●…lumnies , and imputations and lying reviling speeches upon all ; well does the apostle couple the drunkard and the railer or evil speaker ; in the sir●…t place naming th●… fruit first and then the stalke , in the second the stalke and then the fruit , 1 cor. 5. 11. & 6 10. b●…t howsoever intimating that if there be such fruit , it com●…s osten of such a stalk ; and if such a stalk , it brings oftentimes forth such fruit. so 1 tim. 3. 11. not slanderers . and what presently addes he ? sober . the unsober ones are commonly sl●…nderers ; and 〈◊〉 2. 3. not false accusers . and wh●…t 〈◊〉 addes he ? not given to much wine . ) they that are given to much wine , odds is it they will be devils , slanderers , false accusers . and as the drunkard is a slanderer , so especially upon the saints , like the beast that spoke great blasphemies against the name of god , and his tabernacle , and them that dwelt in heaven , rev. 13. 6. they that walked in lasciviousness , lusts , excess of wine , revellings , drinkings , were they that slandered and spake ill of the saints that would not so do 1 pet. 4. 4. 6. another special property of the devil is to be a lucifer ; a proud and big and high conceited creature ; this pride and bigness of conceit is the devils proper sin ; now how proud and big and high conceited ones the drunkards in their drink are , 1 tim. 3. 6. 1. the common phrase shews , do not we say of such when they are prettily tipt ●…nd touched with drink , that they are brave and fine , and g●…llant ? 2. experience shews it , for how brave , and fine , and gallant people , do those in that condition think themselves to be ? some drunkards we may see , who otherwise may secm to be but of base and abject s●…irits ; who yet in drink how will the●… stand upon it , what brags and vaunts will they make ? what hee s and some-bodies and great magnificoes will they take themselves to be , vilifying and scorning all others with their heels , when the drink is in their head ? 3. that text shews it ; yea also because he transgresseth by wine , he is a proud man , hab. 2. 5. the fu●…nace proveth the edge in the tempering ; so doth wine the hearts of the proud by drunkenness . 7. another special property of the devil is , that he is an impure unclean spirit ; called the unclean spirit a●…d belzebnb the god of dung as some read 〈◊〉 . now w●…o such an impure , unclean , dirty , ●…asty sinner , as the drunk●…rd ? wh●…t n●…stiness in his very outwards ? nastiness of person , nastiness of speech , speaking such impure words , as if his mouth were a very sink-hole ; nastiness of ●…ehaviour , in filling and filing all things with filth and vomit ? what nastiness and much more , if they could be peeped into , in his inwards ; such impure unclean and beastly though●…s lodging there : in a word , such an impure unclean nasty creature that no presenter remedy almost to make a sound man a●…er that vice for ever , than well to 〈◊〉 the nastiness of it . as the lacedemonian●… made their servants drunk , and then shewed them their children to make them abhor that filthy and nasty vice for ever . and so by these special markes and properties of the devil , does it not appear in the second place , how just the drunkard is the devils child , because of such just and jump resembling of him in these more special markes and properties , as if it were in his very cloven feet , and horns ? use 1. is the drunkard , ( he or she ) no other than a very son or daughter of belial , a very child of the devil ? then how great reason have we to be dehorted from this vice , which makes us no other than the very children of the devil ? and what worse thing had the scripture to call those wicked inhabitants of gibeah by , that committed such villany with the levites concubine , & would have committed wor●…e with himself : what worse thing to call them by , than children of belial ? judg. 19. 22. what worse thing had our saviour to say of those wicked jews that would have murdered him then this , ye are of your father the devil ? joh. 8. 44. what worse thing had the apostle paul to call that wicked elimas by , one full of all mischief and enemy of all righteousness , than this ? thou child of the devil , acts 13. 13. and if any know not what a fearful thing it is to be , and be called a child of the devil , let him know that it casheers him quite from being the child of god. 1 joh. 3. 10. in this the children of god are manif●…st and the children of the devil . the children of god you see , and the children of the devil are made so opposite , that as contradistinct members they cannot stand together ; how great reason have they th●…n that can tremble at being a child os the devil , to shun and avoid drunkenness that makes all that are given to it the very sons and daughters of the devil . but because in things to be done it is good to shew , not only what we are to do , but also the way how we may do it , sc. how to avoid drunkenness , let us consider . and first , that we may avoid drunkenness , that is good counsel which in this case the father gives the son , prov. 23. 20. be not among wine bibbers . he that is still among wine bibbers , a bibber himself is soon like to prove ; the old gand●…r they say , soon teaches the young gos●…in to drink . and so the old soaker will soon teach the young beginner the way for the cup to the nose ; and he that would see the bottom were there a mile to it , will soon teach the towardly beginner to leave but a little snuffe in the cup. the phrase of the gospel is remarkable , where to eat and drink with the drunken is put for an undoubted presumption that that party proves intemperate hims●…lf . mat. 24. 49. company in any kind is a tempter ; augustine confessing his former sins , speaks of one sin that he would never have done alone but sor company ; company in any kind therefore is a tempter , but especially in this vice of drunk●…nness , which is even it self called sociableness or good fellowship ; and scarce ( i am perswaded ) one of a thousand that prove drunkards , wo●…ld ever prove drunk●…rds alone but that good fellowship tempts , and not many more also i am perswaded than one of a thousand that cas●… : them selves much upon this temptation , but drunkards , pratty drunkards in good time they prove . all have not the resolution of the rechabites , to stand firm against being overcome , when pots full of wine and cups are set before them , and when it is said unto them , and much said ; drink ye wine , jeremiah 35. 5. this is a temptation that all have not a resolution to withstand . secondly , that we may avoid drunkenness , consider another remedy in the forenamed prov. 23. 31. not to look upon the wine when it is red , when it giveth the colour in the cup , when it moveth it self aright . not to please a mans self and his appetite to much in his fancying , and conceiting the nobleness , the sparkness , the pleasantness of the liquor ; and how merrily such noble and sparke and pleasant liquor will go down . he whose fancy workes thus , whose mouth waters thus , will not long be a temperate man ; he will soon prove sor the wet , what eve proved for the dry ; when she let but her appetite once begin to work , and her mouth to wa●…er in fa●…cying the forbidden fruit , how go●…d it was to the tast , and how pleasant to the ey●…s , it was not long out of her mouth , but she took thereof , and she did ●…at , gen. 3. 6. so they that sor their liquor let their app●…tites begin thus to work , it will not be long out of their mouthes , but they will take thereof and they will drink ; look not upon the wine , &c. but rather consider that go it down never so merrily , how long will that pleasure last ? surely were it a cup the most deliciously tempered that the world could afford , yet the pleasure in the merry going down therof would last no longer than a man could hold his breath , & how short a time is that ? surely so short a time , that were it a cup of nepenthe that dainty drink of the gods , nay were it a cup out of those rivers of pleasure at gods right hand ; yet to last no longer than a man could hold his breath , what so great 〈◊〉 in it ? how much more when it is but a draught of that which let it be best that grape or barley can afford , yet to a cup of those rivers of pleasures it is but swill and swash ! thirdly , that we may avoid drunkenness , consider yet another good remedy out of prov. 23. 32. sc. to consider the latter end or farwell of this merry-go-down ; the latter end of it , ( or farwell ) is , that at the last it bites like a serpent , and stingeth like an adder . that thing which gives his colour in the cup , and moves it it self aright , that sparke , and pleasant and noble thing may have a merry-go-down , but at last it bites like an adder ▪ some of this adders stinging , and some of this serpents venemous biting is pointed at ver . 29. who hath wo , who hath redness of eyes , &c. we use to say of a drunkard in drink , that he is well bit ; and it is true indeed , he is serpent-bit , he is b●…t with that biting that bites wealth out of his purse , for the drunkard and the glut●…on shall come to poverty , proverbs 23. 21. which bites health out of his body , for who within a while have commonly less health , than they that still are drinking healths ? which bites wit and naturall parts out of the head ; for wine is a mocker , and whoever is deceived thereby sh●…ll not be wise , prov. 20. 1. which bites grace and gods spirit out of the heart ; be not drunk with wine but be filled with the spirit , eph. 5. 18. to be filled with the spirit of wine and with the holy spirit are made opposites , & such as cannot stand together ; he is therefore bit indeed , serpent-bit in this manner as you have heard ; and therefore what holdest thou in thy hand , thou drunkard , what holdest thou in thy hand ? is not the glass often-times thou drinkest in born up with a couple , and sometimes with a cluster of snakes or serpents ? let the serpent on the out-side put thee in mind of the serpent within ; the serpents without are toothless serpents , and cannot bite ; but the serpent within is a toothed , and a venom-toothed serpent , bites , and bites deadly , deriving poyson to the state of thy wealth , to the state of thy health , to the s●…ate of thy naturals , impairing wit and endowments natural ; and to the state most of all of thy supernat●…rals , leaving thy heart as empty of grace as thou the cup of liquor , or at most but some very snusss in it . fourthly , that we may avoid drunkenness , let us avoid drinkings , srequent and needless drinkings , though moderately enough at first , and to no great excess ; these frequent and needless drinkings , it is great danger , they will bring on drunkenness at last : all mischief commonly begins modestly , and from very minnims and least matters ; but then afterwards that commonly proves true ; he that despiseth small things , shall fall by little and little : what says augustine of his mother monica ? how this drunkenish humour stole upon her ; her parents taking her sor a very sober girle , caused her still to draw their wine , and she in wantonness , no●… h●…ving any desire to the wine , used still as she drew for h●…r parents , to sip a little , or touch it even with her lips ; but this sipping an●… touching a little with her lips , what afterwards proved it to ? by sipping a little continually , and every day more and mo●…e , she was brought to that custome , that she would even drink off whole cups : the greatest drunkard , what commonly was he at first , but only a frequent needless drinker ? at first he did but sip i●…t , and afterwards he turned to sup , and now he swoops it ; at first he was but for kissing the cup , after he learned to settle it half way , but now he can sink it , and see the bottom of it , were there a mile to it : at first by his continual drinkings , he did but learn the cup the way to the nose , but now he cannot learn his nose the way from the cup , but it dwells there ; and as ducks and water-fowl pull not up their bills from dudling there in the water , till their breath give over , and then they pull up bill a while , but e're long down again ; not his nose from the cup , till beer ath give over , and after breathing a nose is where it was again , as the ill in the water again . fifthly , that we may avoid drunkenness , let us look upon two cups : first , the cup of the lord , and then think what fellowship hath this cup of blessing with the other cup of cursing ; cup of cursing i call it , ●…ecause who but cursed ones use it , and wh●…t but cursings are used over it ? think what s●…llowship hath the cup of the s●…n of god wi●…h the cup of the sons of b●…lial ? one of you is hungry , and another is drunk , said the apostle , counting it absurd , and a great abuse of the cup of the lord , that they who partook of the cup of the lord , should partake of the cup of drunkenness ; either therefore tremble to meddle with the cup of the sons of belial , or dar not to meddle with t●…e cup of the son of god ; let the one cup shake the other out of the hand , let the right use of the blood of christ , the cup of 〈◊〉 ▪ correct the abuse of the blood of the grape in the cup of cursing . secondly , ●…ook upon another cup , the cup of gods fury and judgment due unto sinners ; in the hand of the lord there is a cup , as for the dregs thereof , all the ungodly of the earth shall drink them , and suck them out ; the wine is red , and it is full of mixture , psal. 75. 8. let th●…m that are still sucking the other cup , think of sucking the dregs of this cup : in the 13th . of jeremiah , there are bottles of wine , and bottles of wine ; v. 12. but the one is the vvine of fury and astonishment ; let them that think so of those bottles of wine , that wine that makes glad the heart of man , think also of those other bottles of wine , that wine that is the wine of fury and astonishment , dashing them together , v. 14. and let them , whose custome it is to drink and be drunken , and spue , and fall , and rise , perhaps , again , think of that , jer. 25. 27. drink ye , and be drunken , and spue , and fall , and never rise more . see hab. 2. 15 , 16. sixthly , that we may avoid drunkenness , consider the apostle's remedy , or means against it ; sc. to put on the lord jesus christ ; but put ye on the lord jesus christ , and make not provision for the fl●…sh , to fulfill it in the lust thereof , rom. 13. 14. sc. in the things immediately fore-named , as rioting and drunkenness ; as if he should say , if you would but consider that you christians have in part put on , and should still more and more put on the lord jesus christ , he who was a pattern of all sobriety and temperance , and made no such provision for the flesh , to pamper any ways and fulfill the lusts thereof ; how could ye but shake off rioting and drunkenness , considering that ye had put on him that was the pattern of all soberness and temperance : why should any that have put on christ , the sober god , so live as if they had put on bacchus the drunken god ? why should any that have put on christ , who made no such provision for the flesh , so live as if they had put on epicurus , or him in the gospel , whose whole purveying and provision was about eat and drink , and take thine ease : what an indecorum and unseemliness were it , if he that should act and personate a king , should live and behave himself altogether as a scullion ? what an indecorum & unseem●…iness much more , if they that should act christ , should live as meer hogs and sows , those drunken and swilling creatures ? seventhly , that we may avoid drunkenness , consider another remedy of the apostle , sc. eph. 5. 18. to be filled with the spirit : and be not drunk with wine , wherein is excess , but be si●…led with the spirit : as if he should say , take heed of this beastly sin of drunkenness , and that you may avoid it , that you may not be drunk with wine , labour to be filled and drunk with the spirit : why do men commonly give themselves to wine and strong drink , but only that they may be merry , that they may be jovial , that they may drive away sorrow , and dumps , and discontents ? well , to do that , be ye filled with the spirit , and the spirit of comfort shall assord more comfort , and help better to drive out dumps than all the spirit of wine can . one drop o●… it makes l●…ghter hearts th●…n the ●…ull presses , and whole vintages of the other can ; therefore , as augustine hath it , let no man be drunk , yea , rather let every man be drunk ; but let him s●…e with what it is , sc. that is , with the spirit : this will make you break forth more into singing and rejoycing , in psalms , and hymns , and spiritual songs , ( as it follows ) than wine , and all the spirits of wine can make the drunkards break forth into their singing and rejoycing in their foolish and profane songs : therefore be ye filled , be ye drunk , but see with what ; with the spirit , with that inebriating cup , eat , o friends , drink , yea , drink abundant●…y , o beloved , cant. 5. 1. secondly , are drunkards the very children of the devil ? then drunkards look to it , the devil ( and there is good right and reason ●…or it ) will have his own , will one day go away with those that are his : will not every beggar contend for their own brats , and not lose one of them , but hosse and be gone ? will not the devil also , think you , contend for his brats , and not lose one of them , but hosse and be gone ? hosse and be gone with them to their fathers house , to the devils place of abode , and judge where it is : drunkards look to it , you are the devils children , and the devil certainly will one day have his own , nor will god ever go about to hinder him of his right , to hinder him of any one that is his ; nay , he will never suffer any one of the devils children to be laid at his door , to step within his threshold ; see how he thrusts and packs them out of his house and kingdom . be not deceived , neither fornicators nor drunkards , 1 cor. 6. 9. the drunkards are among those that shall never come into gods house , never inherit his kingdom : drunkards ( i say it the third time ) look to it , as surely as the devil shall never go away with any of gods children , so ●…either will god be troubled with any one of his ; shall i take the childrens bread and cast it unto dogs ? much more shall god take the childrens inheritance , and give it unto devils , and children of devils , such as drunkards , you drunkards are . thirdly , are drunkards the very children of the devil ? then magistrates look to it , how ye may suppress and hinder this breed ; these children o●… bclial , they breed as laban's flocks did at the watering-troughs when they came thither to drink , gen. 30. 38. so these , they breed and gender at the watering troughs , at the drinking places , at blind , supersluous , by-corner ale-houses , that are in by-obscure corners , there this brood breeds , as serpents , and dragons , and hurtful beasts they breed still in holes and dens , and by-coverts , that they may be the freest and most out of the way , not to be hindred in their breed ; if the breed therefore of these so hurtful creatures , these sons and daughters of belial would be hindred , their holes , their dens , their by-coverts where they breed , sc. blind , superfluous by-corner ale-houses must be looked into . these are the devils very nurseries , and breeding-places for his brats to be nursed and brought up in ; and ●…o long as he hath such convenient nurseries , and breeding-places allowed him , no marvel if the world ( as it is ) be full of his brats ; therefore they that are in place , i would they would be pleased to let enquiry be made into such blind by-corner ale-houses , the very nurseries and seminaries for the devil to breed and bring up his brats there : they talk of dutch mens draining our english fens and overslown grounds , and how commodious it would be to the countrey ; but is by these and o●…her good means the english would seek to dram the dutch drinking that overslows all among us , how much more commod●…ous a thing would that be to the countrey ? is it not better to have a little ground drowned among us , than our selves ? and therefore is it not better to drain that overflowing that overflows our selves , than that which overflows our ground ? fourthly , are drunkards the very children of the devil ? then hostesses and good ale-wives had need look to it , how they skink and draw too much out to them that they see ready to run into intemperance and excess ; for why , they help to the begetting of sons and daughters to the devil ; and if the devil be the father of these , the hostess , in a manner , is the mother , and he begets them of her ; at least if some other thing , sc. their own intemperance and drunkenish lu●…t be the mother , yet the hostess is the midwife , and without her h●…lp they could never be brought forth ; but it is not good either to be mother or midwife to the devils brats , fifthly , are drunkards the very children of the devil ? then you that are ●…ons and daughters of god , look ye to it , how ye have too much fellowship and commumunion with these sons and daughters of belial , especially how ye make matches and marriages with them ; if we knew any that were bodily begot of the devil , as they talk that some have been , who would endure to match with such an one ? well , if there were any that were even bodily begot of the devil , yet were they not so properly his sons and daughters , as they that are begot of his spirit and spiritual generation ; because in that generation he does but beget th●…m , d●… alieno , i. e. ●…umano semine rep●…rto & s●…rvato ; but in this he ●…egets , de proprio . it is condemned as a fault , and reckoned up as a thing of great incongruity , that the sons of god should marry with the daught●…rs of m●…n , gen. 6. 2. b●…t how far more incongruous and unfitting , that the sons and daughters of god should marry with the sons and daughters of b●…lial ? ezra 9. 2. & 1 cor. 6. 14. heb. xiii . 4. but whoremongers and adulterers god will judge . in the former part of this verse is set down the honour of marriage , with an implied invitation thereto of those who naturally and justly do find themselves to stand in need thereof ; as likewise the purity and undefiledness that should be in that state : marriage is honourable in all , and the bed und●…siled . in this latter part is set down gods judgments upon those , who either in single life , when god hath provided marriage an holy and honourable remedy against incontinency , do rather chuse , because of the cares and incumbrances , and many pre-conceived irksomnesses in marriage , rather chose to be made one flesh with a whore , the devil being the priest to couple together , than one with a lawful espoused vvife , god being he that ties the knot : ei●…her thu●… in single life or m●…rried 〈◊〉 , when they might d●…ink 〈◊〉 o●…t o●… t●…eir own c●…stern , thirst and se●…k ●…r ●…ollen w●…ters , ●…or 〈◊〉 a●…d un ●…th 〈◊〉 like some ●…rangely dist●…mpered and diso●…dered throat , that no 〈◊〉 out of their own cell●…r will please and quen●…h th●…ir thirst , but onely forreign drinks sought for from house to house from others g●…ile-sats ; f●…r th●…se , the one being the vvhoremonger , w●…rein th●… vvhore or drab also i●… implied ; and the oth●…r the ad●…lterer , where●…n the 〈◊〉 ●…lso is implied , for thes●… ; but 〈◊〉 , says the l●…tter p●…t of the vers●… , and adulter●…rs god will 〈◊〉 . and goo●… reason , says chrysostome , for wh●…n g●…d hath s●…nctified and indulged m●…rriage unto them ●…or a reme●…y of all incontinency , well may he judge the vvhoremong●…r and adul●…erer , who will needs be m●…dling with ●…orbidden fruit , when there is permitted fruit ●…nough to taste of ; will needs be ranging and casting up nose abroad , and scenting after forbidden bits , when he might cut bread off his own trencher : it was that whereby the spirit of god , under the parable o●… the rich man , who had many flocks of his own , and y●…t spared to kill of his own flock ●…or the traveller ●…hen he came , and took and dressed the poor mans only ew-lamb for the traveller ; that whereby the spirit of god aggravated david's adultery , that having vvives enough o●… his own , ●…ike the rich m●…n that had his flocks , none but the poor mans only ewe-lamb , uriab's bathsheba , would serve the t●…rn to satisfie his lust , when that traveller came ; well therefore may the close of that verse be , but whoremongers and adulterers , &c. the beginning whereof is , marriage is honourable . vvell may the punishment be severe , where the remedy is easie and o●…fered a●… hand : so for context . for text it self , there needs no great expounding it ; the difference between vvhoredom or fornication and adultery , appears by what is already spoken , sc. that the first properly is between single couples , when both the parties are single folk ; the second , when either one , or both the par●…ies are married people , and so make either single or double adultery ; this properly , although the use of the word is sometimes extended to comprehend adultery also under it , as mat. 5. 32. whosoever shall put away , saving for the cause of fornication . aye , and 〈◊〉 adu●…tery too , 1 cor. 5. 1. now for the handling of the word●… , the drift of them is b●… proposing god a severe 〈◊〉 against these two 〈◊〉 and 〈◊〉 , whoredom and adul●…ry , thereby to deterre and 〈◊〉 there●…rom , and therefore the dri●…t of my speech sh●…ll be the same , sc. by argum●…nts included in these words , to d●…terre and ●…isswade from these two abomina●…ions ; and the a●…guments may be three . first , from consideration of the judge , who shall take the scanning , examining , ●…nd adjudging of these two sins into his own hands , being no other than god himself . secondly , from consideration of the judgments which he shall , what here , what hereafter inflict upon offenders in them , implied indefinitely in the word judicabit , he will judge . thirdly , from ●…onsideration of the grievousness of the sins themselves , impli●…d also in the judgment ; for the grievousness of judgments imply grievousness of sins ; god he proportions judgment to s●…n ; he doe●… not l●…t them feel the weight of his full 〈◊〉 who are but less 〈◊〉 , nor them t●… tip of his li●…tle finger onely , that are gross 〈◊〉 . now , according ●…o the●…e three arguments , we will h●…ndle th●…ee propositions . proposition the f●…st . that whoredom and adul●…ry is to be avoid●…d , b●…cause god will be ●…he judge of 〈◊〉 and 〈◊〉 . god , with ●…hom there is no 〈◊〉 it out with 〈◊〉 and concealment ; god , with whom 〈◊〉 is no buyi●…g it out with bribery and corruption ; go●… , with whom there is no ●…aring it out with po●…er and greatness ; for what thinks the f●…rnicator or adul●…erer to animate them to their un●… ? but ●…ither they sh●…ll carry that wo●…k of darkness in such darkness and concealment , th●…t who shall know them ? or if their filthiness ●…e d●…scovered , they will lay on such load , ( and they half know the corr●…ption and commut●…ments of the co●…rt ) that they will bribe o●…f all shame and punishment : or pe●…haps , they are such great ones , such noli-me-tangere's , that they think who dare meddle with them ; well , but let them consider whether they be such great ones , that god dare not meddle with them ; whether they can lay on such load , as to bribe off his justice ; whe●…her they c●…n c●…rry it in such a cloud and clos●…ness as to bleer his eyes : whoredom and adultery is to be avoided , because god will be the judge . god , with whom , first , there is no boulstering it out with closeness and concealment , this is a sin of any other that hates the light , that walks in dark●…ess , that creeps in corners , that makes many doubles and squats , fits as close as it can ; and then they think all i●… well , if they can , with the adulterous woman , eat , and wipe th●…ir mouths , and say , they have done no wickedness , prov. 30. 20. if they can in such secrecy comm●…t their lewdness , as not to be suspected o●… the world ; the phrase being taken from those that munch it in private , or wi●…h head in the amry , and then wipe all clean , and come simpering forth , as though they had not eaten at all . but do they consider that for all their clean wiping of their mouths , there is one that sees all their munching in private , and with head in the amry , all their eating of their bread of secrecies , as adultery is called , prov. 9. 17. one that sees all this and will judge them ●…or it . the psalmist ( psal. 50. 18 , &c. ) reckons up some close-carried sins , and and among them adultery , and brings in the lord the k●…ower and avenger of them ; when thou s●…west a thief , thou consentedst with him , and hast been partaker with adulterers , &c. but i will reprove thee , and set before thee the things which thou hast done , ver . 21 , 22. o consider this , sc. that i see wel●… enough , and will avenge such secret , close-carried sins , sins with such a veil and curtain drawn between them and the 〈◊〉 eye ; and among the secreter and cunninger carried sins too that the lord threatens that he will come a swift witn●…ss against them for , mal. 3. 5. adultery is one . the world cannot , perhaps , much witness against them for these secreter , and cunninger carried sins , but i will come near you in judgment . and hence when the m●…n was jealous of his wife , and no manifest conviction could be had of it , the judgment was devolved and turned over to the lord , and the bitter water then was to try her , numb . 5. she might deceive her husband , but this bitter water would find her out , would make her thigh to rot , and her belly swell ; ●…f this trial were yet a foot , and some such trial ●…or us men also , may it not be doubted what would become of some thighs and some bellies ? well , beloved , he that tried and judged the guilty by the bitter water , then he knows as well the guilty now , and will surely judge them one day by the fire , that he judgeth not now by the wat●…r : christ told the samaritan woman all her p●…anks and tricks , john 4. use 1. of correction : will god , with whom there is no bolstering out with closeness , be the judge of all who●…mongers and adulterers ? then wha●… profits it any to eat and wipe their mouths , and say , they have done no wickedness ? what profits the adulterer to wait for the twi-light ? job 24. what profits the whorish woman or her guests to call them in thus unto her , s●…olen wat●…rs are swe●…t , prov. 9. 17. it is said by some , that that which our saviour writ on the ground , when the scrib●…s and pharis●…es were accusing the woman tak●…n in adul●…ery , be●…ore him , that it was their own sins , their own gros●… adulteries , and that they ashamed and convicted in conscience , went sliving and slinki●…g away th●…eat one by one : well ; beloved , if he that writ their sins then on the ground , should send forth the fingers of an hand , to write over the like sins ( if any of us be guilty ) on the next pillar over against us , for all to stare and g●…ze on , how would we i●…k and be ashamed , and slive and slink ●…ut as soon as we could ! wel●… , consider there●…ore what ●…t will be when he that now f●…es and says nothing , shall reprove u●… , a●…d set be●…ore us and all the world one day the things , the hidden things of dishones●…y th●…t we have done , and shall bring us ●…orth upon the stage , wi●…h b●…hold the man and his work●… . secondly , of i●…struction : will god be the judge , & c ? then hearken to solomon's instruction , why wilt th●…u , my son , ●…e ravished with a strange woman , prov. 5 ? thus joseph , wh●…n his mistress tempted him to lie with her , how can ●… , says he , commit this great wickedness , and so sin against god ? gen. 39. 10. against god , who , though i may wipe my mouth , and stand before my mister as an hone●…t man , yet god ●…nows how mealy mo●…thed i am . and thus job upon this ground he made a co●… with his eyes , that he would not look , dishonestly look upon a maid ; d●…th not he see my ways ? job 31. 4. 2. a second branch of the 〈◊〉 , that wh●…redom and adult●…ry is to be avoided , because god wi●…l be the judge , with whom there is no buying it out with bribery and corruption . if in ●…eed we were onely to be judged by mans judgment , then that which 〈◊〉 s●…w in h●…s days ●…or corruption of courts , i saw ●…nder the sun the place of judgment , that 〈◊〉 was there , eccl. 3. 16. that perhaps , might be found in our days , but 〈◊〉 and adulter●…rs god will judge ; god , of whom the psalmist says , righteousness and salvation is the habitation of thy seat , psal. 97. 2. god , of whom the psalmist says again , the heavens shall declare his righteousness , for god is judge himself , psal. 50. 6. and therefore though thou mayest buy out thy white sheet , and escape thy penance here , yet there will be no buying out thy black she●…t , i mean , that blackness of outward da●…kness to envelop and enclose thee , nor escaping thy punishment there ; though thou may●…st buy out that weeping that should be in the penitents place , the seat where penance is done ; yet thou shalt not buy ou●… that w●…ping and wailing and gnashing of teeth , that will be in the damneds place , where the impenitents be ; consider therefore , that whoremongers and adulterers god will judge ; god , that righteousness and judgment is the habitation o●… his seat ; god , that hath pronounced a woe to the corrupt judges , incorrupt therefore himself surely will be . woe unto th●…m that call evil good , isa. 5. god , who when he begins to lay judgment to the rule , and righteousness to the b●…lance , then a great 〈◊〉 sh●…ll not re●…eem thee ; will h●… esteem thy riches ? no , not gold , job 36. 19. for the third branch , god will be judge , w●…th whom there is no be●…ring it out with p●…wer and greatness . i may be such a powerful and awous m●…n in the pl●…ce wh●…re i live , of so gre●…t might , and so great authority , and such a p●…rlous nolime-tang●…re , th●…t few d●…re meddle with me , few dare s●…y unto me so much as bl●…ck is mine eye ; but consider how he that spake out of the whirle-wind derided all power and greatness , when it should cope and have to do with him ; gird up thy loyns now like a m●…n , h●…st thou an arm like god ? job 40. 1 , &c. the mountains quake at him , nahum 1. this is that god th●…t will judge whore-mongers and adulterers . hence abimelech , though a king , was so awed with that , b●…hold , thou art but a dead man , for the woman which thou h●…st taken , for she is a mans wife , gen. 20. 3. that he forth with restored her , and untouched : abraham he was but a poor stranger , un●…ble to revenge the wrong , but abimelech knew the dread and terror of him who had s●…id , behold , thou art but a dead man. hence david also the king , who had committed adultery with the wif●… of uriah , he , though a king , was smit , and humbled full low , when he understood the prophet nathan's parable i●… the lords name , and it got that from him in his penitential psalm , against thee , thee onely have i sinned , psal. 51. 4. and hence , when paul , though but a prisoner , disputed before felix the governour , about righteousness , and temp●…rance , and the judgment to come , f●…lix tremb●…d . act. 24. 26. for why , he was a corrupt m●…n for justice , as appears by his exp●…cting a bribe ; and an 〈◊〉 man of body , his wife drus●…lla being anot●…er mans wife , one azizus , king of 〈◊〉 , whom he had enveigled and 〈◊〉 away from her former husband ; and therefore though he were a governour , and paul but a prisoner before him , yet this judgment to come , or the power of my text , made my intempe●…ate , adult●…rous felix to tremble . and hence , lastly , 〈◊〉 baptist , though but in camels hair , snub●…ed king herod in his s●…lks and soft garments , snubbed him with , it is not lawful for thee to have thy brothers wife . all one , as if he had said , whoremong●…rs and 〈◊〉 god will judge . and hence , to add one more , holy la●…imer presented to king henry the eight , whose fault with wom●…n was well known , presented to him the new testament with this inscription embossed upon the cov●…r ; for●…catores & adulteros judicabit d●…us ; he knew not how better to deal with a great prince , but greatly , though subject to his lust. well , if abimeleches , if davides , if faelixes , if h●…rodes , if heneryes have been awed with this text , how should this awe and terrify such s●…ly sneakes as the best of us are ! think therefore wh●…n thou goest over thine own th●…eshold about such a wickedness as this , that thou 〈◊〉 there written upon the door posts wi●…hin , whormong●…rs &c. think when thy foot is entering into the house of the strange woman , that thou seest there also written upon the door-posts without , whormong●…rs and adulterers , &c. think when she that hunts after the precious life of a man hath brought thee into her chamber of folly , think that walls , and window , and curtain , and canopy , and the very face and forehead of her or him thou shouldst be naught with , all have this written upon them , fornicatores & adulteros judicabit deus . finally think whiles thou meditatest & goest about that wicked act , that every whisper , every murmur , every least noise sounds nothing in thy fearfull eares , but whor●…mongers and adulterers god will judge . think thus and if this will not serve to re●…rain thee , and make thee chast for the kingdom of ●…eaven , it were not a bad word , nor i think an ●…dle word , to say , lord h●…ve m●…rcy on thee , more than three p●…rts of four of thee are 〈◊〉 hell. and god , that works wond●…s , can indeed , if he would , pull thee back by a very hair ; but he or she is m●…re th●…n desperate , that put their salvation so to a very hair , and to odds more ( on my c●…nscience ) than a thousand to one . s●…cond p●…oposition . that whoredome and adultery is to be avoided , consid●…ring the judgments , th●…t what h●…re , what hereaf●…r shall be 〈◊〉 upon offenders after th●…se abominations . the judgments that the just providence inflicts , or le ts come upon them here , are partly spiritual , upon the soul ; p●…rtly temporal , upon th●…ir body , upon their goods , upon their good n●…me , upon their childr●…n or posterity ; spiritual upon th●…ir soul , god gives them over , first , to a spiritu●…l coecity and sottishness , not to be capable , not to be sensible of any councel , of any consideration that might reclaim them ; whoredom and w●…e , and new wine take away the heart , hos. 4. 11. these two sins make very sots ; make them that are any wh●…t sar gone in ●…hem , insensible of the vil●…ness of the sins , of the fearfulness and undoubt●…dness of the judgments , of any considerations that should reclaim them from those sins ; they consider not in their hearts , that i remember all their wickedness , hos. 7. 2. who are those sots that are so inconsiderate●… why , the whorish and adulterous sots , v. 4 , 5. th●…y are all adulterers , &c. who being past f●…ling ( says the apostle ) have given 〈◊〉 over to lasciviousness , eph. 4. 19. a sign they are past fe●…ling , when they give themselves over to lasciviousness , and giving themselves over to lasciviousness , a means to make thems●…lves more past feeling : a●…d therefore well might ecclesiasticus , speaking of an old adulterer , one that has got a haunt and habit in his adultery , add this epithet , an old adulterer that dote●… , eccles. 25. 2. secondly , which sollows upon the former , god gives th●…m commonly over to final impenitency and perishing in their sins without ever being reclaimed : th●…t which z●…phar says , job 20. his bones are ful●… of the sins of his youth , which shall lie down wi●…h him in the dust. this sin of youth , whi●…h in gods ju●…t judgment lies down with a man in the dust , i. e. which he dies in , unrepented of , this ●…n most likelihood is the sin of incontinency , the sin of uncleanness , which begins in younger and 〈◊〉 years , and holds so long as there is any m●…rrow in their bones , and th●…n when m●…rrow and moisture is spent , and nothing but rottenness in his bones , his bones are full of the sin of his youth . solomon also is express for this judgment of final impenitency , none that go in to her return again , neither take they bold of the paths of life , prov. 2. 19. and therefore in his disswasions from this sin , he leaves them that are once taken with it as meer perdues and lo●…t men , and lodging in the chambers of death , and the guests of the depths of hell , prov. 5. 22 , 23. & 7. 27. 9. 18. a●…d therefore also in his such plenty of 〈◊〉 in this m●…tter he directs none to the ent●…ngled , to them that are in the snare already , to rid and reclaim them out of it ( little hope he hath of that ) but to the supposed free to keep them out of i●… ; no more have i any great hope to work upon any that are old in adulteries , old in h●…rlotry and whoredom , ezek. 23. 43. few of these ever return ag●…in , but prove th●… g●…ests of the depths of hell : but my aim and hope only is by this and oth●…r arguments to do some good upon them that are free from debauchedness in that sin , from whence commonly , as from hell , there is no redemption . ecclesiasticu●… , though not out of special inspira●…on , yet out of special experience and observation he spake it ; all bread is sw●…et to an whoremonger , he will not leave off till he die , eccles. 23. and no marvel , for the very state of the body is so poysoned and co●…rupted with the habit of this sin , that naturally it propends and inclines to the like ; b●…ing nothing but a very seminary of lust , and the state of the mind also so poysoned , that the fancy and imagination works nothing but impure thoughts , aye , ev●…n when the body is d●…cayed and impotent , the mind yet most lustful and libidinous , as may appear by the bawdry speeches ( able to make modest ears to glow ) of old writhen 〈◊〉 , and old worn out fornicators ; th●…ir filthy speech●…s nothing but the boyling and bubling up of the poyson and puddle at heart ; what hope therefore of their recovery , that have such poysoned bodies and minds ? object . aye , but are there not divers as rahab the harlot , the woman a sinner , sc. a common w●…ore , luke 7. the prodigal son that wasted all his substance among harlots , luke 15. the woman taken in adultery , john 8. those , such were some of you , 1 cor. 6. augustine and ambrose his , ego non sum ego , that have recovered ? answ. it is not denied that some of these the extraordinary grace of god may recover , as some some of them that have the plague ( but oh how few ) extraordinarily recover ; but for all that , some some extraordinarily recover of the plague ; would it not scare any wise man from entring into a pest-house , where he should be sure to take the plague ? god he sometimes , though it be but seldom , works a miracle in nature , so sometimes too , but it is but seldom , he works a miracle in grace ; as i count this , to conv●…rt one haunted , and old in fornications and adulteries , as far above the ordinary course of grace i count it to convert such , and cure them of th●…ir flux , as above the ordinary course of nature it was to cure the woman in the gospel of her flux , her bloody-flux ; and therefore for the woman the sinner , for her taken in adultery , sor the samaritan woman , sor them , 1 cor. 6 , &c. no marvel , if when miracles in nature then were so srequent , miracles in grace also to conve●…t such as th●…se were so srequent . again , ●…or the obj●…cted in●…tances , consi●…er how great means was used to their conversion , they had the ben●…fit either of extraordinary miracles , miracles wrought by christ and his apostles ; m●…racles , such , as if he that speaks the word now a days could work the works , perhaps , he might strike some of our verie●…t harlots and whoremasters ; or the benefit of extraordinary humiliation and a●…ction , as the prodigal brought so low , that he desired the swines husks , and could not have them ; or the ben●…sit of a most powerful , prepotent , importunate grace , as a●…gustine ; and yet oh what a long and hard scuffle , and conflict with his corruption before over●…me , as his own miserable complaint shews : how long , ●…ow long ? to morr●…w , an●… to morrow , why n●…t now , why not this hour should there be an end of my uncle●…nness ? thirdly , god give●… them over also to an universal profaneness , and irreligiousness , and wretchlesness in all naughtiness , to grow ●…ark naught every way ; so that un●…versal profaneness and naughtiness of the o●…d world , for which the flood was brought upon it , what begun it in , but in inordinate unruly lust ? they took themselv●…s wives , ( many wives that were before god no better than whores ) of all which they choose , gen. 6. 3. and then what follows ? v. 5. god saw that the 〈◊〉 of man was great . so it is not for naught that in that universal unrighteousness that the wi●…ked world was given over to , fornication leads the van ; being filled with all unrighteousness , fornication , rom. 1. and in reckoning up the works of the flesh , adultery , for●…ication , and such uncleanness , leads the rank too , gal. 5. and the profane person presently sollows the fornicator , heb. 12. 16. as all profaneness being next at hand , when the sin of uncleanness goes before : give me but a man or woman once given over to that sin , and a p●…osane he or she , i will write them in their foreheads ; that makes no great conscience of of any duty , either to god or man , except so far as some outward publick shame , and publi●…k law may , perhaps , work upon them . the heathen moral man could ob●…rve , that voluptuousness and intemperate lust cracks the practick judgment for any good moral duty to be done ; so that once a voluptuous man , an universal evil m●…n also : and these are the spiritual judgments whi●…h the just providence of god in●…icts upon offenders in this kind ; and if these be fearful judgments ( i speak to them that have not as yet through debauchedness in these sins lost all sense and spiritual feeling ) as for them that are gone in debauchedness in these sins , i look but ●…or a privy sneer from them in scorn , or a privy grin in anger : but for the other ▪ if whoredom and wine , and new wine take away the heart , make very sots , which is the first : i●… none commonly of them that go unto her return again , nor take hold of the paths of life , which is the second : if they be given over also by little and little to an universal profaneness , &c. th●…n upon peril take heed of that which gives over to a spiritual caecity , &c ▪ which draws final impenitency , which plunges into an universal profaneness . a second sort of judgments upon 〈◊〉 here in this life , a●…e temporal ; and , 〈◊〉 , upon t●…eir 〈◊〉 , god 〈◊〉 〈◊〉 sin with m●…ny , and 〈◊〉 , a●…d 〈◊〉 〈◊〉 diseas●…s 〈◊〉 , a●… p●…x a●…d 〈◊〉 , and 〈◊〉 〈◊〉 , and unnatural , 〈◊〉 go●…ts ( t●…e ●…ssue ost●…ntimes , s●…y the learned , os i 〈◊〉 in vvi●…e and vvomen ) together 〈◊〉 w●…th shortness of days , ●…ing untimely cut osf by reason of those dis●…ases got by th●…s inte●…perance ; or if they live any time , with hudles of insirmities in their old age ; no body such a very spittle of infirmities in elder years , as the intemperate luxurious body ; and therefore some think that solomon's l●…st chapt●…r of ecclesiastes , wherein he describes a most weak i●… firm state of old age , that the keep●…rs of the 〈◊〉 tr●…ble , and the strong m●…n b●…w 〈◊〉 , &c. that that hath 〈◊〉 to his own s●…ls , and the ●…uddle ●…s insirmities , that his great intemperance with wom●…n brought his old crazed body in●…o : and 〈◊〉 's spee●…h hits upon this ; ●…is 〈◊〉 are full of the sin ●…f his youth . and 〈◊〉 〈◊〉 , prov. 5. lest thou mourn when thy fl●…sh and bo●…y are 〈◊〉 . mo●…s , or rottenness and worm●… shall 〈◊〉 〈◊〉 ●…o heritage , 〈◊〉 19. 〈◊〉 ●…fore wouldest thou hav●… 〈◊〉 to t●…y ●…vil , and m●…rrow to thy 〈◊〉 , p●…v 3. and wouldst thou live long , and see good days ? then avoid that sin that will be lang●…shing to thy navil , and rottenness to thy bones , and which will either make thy old body to be but a diseased spittle , or untimely make thee but a heritage for moth and worms . secondly , upon their goods ; god judges this sin with letting it bring a consumption often-times , and wasting of the estate . how many goodly estates have our own eyes ( if we would observe ) see consumed , especially by this sin ; what through the costliness of it ( for no such drainer and soaker of an estate as the whorish woman ) and what through gods curse following upon this sin ; by means of a whorish woman a man is brought to a piece of bread , prov. 6. aye , lower too , for the prodigal he spent all his substance so upon harlots , that as the parable sets him forth , he longed for the very swines husks , and could not have them ; and most just with god it is that they who through fulness of bread ( for that commonly is the occasion ) fall upon that sin , through that sin should be brought to a piece of bread : they that through riotous intemperate living , as did the prodigal , fall upon harlots , through harlots should be ●…rought to penurious a●…d miserable living 〈◊〉 ; 〈◊〉 , in purging himsels , that 〈◊〉 〈◊〉 had not b●…en 〈◊〉 with a woman , and th●…t 〈◊〉 had n●…t 〈◊〉 wait at his 〈◊〉 door , sc. to have been naught with 〈◊〉 neighbours wife , he useth this argument ; that h●…d ●…e done thus , he 〈◊〉 w●…ll 〈◊〉 , th●…s , as gods just 〈◊〉 , 〈◊〉 have be●…n ●… fire , to have 〈◊〉 ●…o 〈◊〉 ( sc. his estate ) and to 〈◊〉 〈◊〉 out all his increas●… , job 31. 12. a●…d 〈◊〉 love ye your goods ? love ye th●…m ? aye , that is to be fea●…d too well ; and would ye leave a 〈◊〉 〈◊〉 〈◊〉 ●…pon th●…m ? then take h●…d o●… that sin 〈◊〉 will bring to a mors●…l os br●…ad , and will 〈◊〉 a fire from god , p●…aps , 〈◊〉 a slack fire , but a sur●… , to 〈◊〉 to 〈◊〉 , and roo●… out all 〈◊〉 incr●…ase . 〈◊〉 , u●…n 〈◊〉 good name ; god brands this si●… 〈◊〉 all 〈◊〉 〈◊〉 a ●…rand of 〈◊〉 〈◊〉 〈◊〉 reproach ; what a●…e t●…y and their 〈◊〉 , though musks and swe●…t-ball●… t●…y may carry about with them , what 〈◊〉 ●… 〈◊〉 〈◊〉 the nostrils of all 〈◊〉 m●…n 〈◊〉 women ? a bywo●…d and common talk , more than they thi●…k ( excep●… t●…eir ears glow very 〈◊〉 ) in every ones mouth ? and ju●…t it is with god , that they who dishonour ●…nd m●…ke themselves vile in this 〈◊〉 , 〈◊〉 t●…ey should again be dishonour●…d 〈◊〉 held but vile in the repute os the world ; a wound ( sc. to his name ) and dishono●…r shall he ( or she ) g●…t , and his reproa●…h sh●…ll not be wiped away , prov. 1. 6. a●…d what reproach this sin is , 〈◊〉 's 〈◊〉 shews , let her take it ( sc. his s●…gnet an●… bracelets ) to her , lest we be ashamed , gen. 38. and what but to hide th●… common ●…hame , was that which made david , after he had committed adulte●…y with uriah's wise , made him send , first , for uriah home out os the c●…mp , to lie with his wife ; and when that would not do it , made him drunk the second night , that he might go and lie with his wi●…e , and so father the child ; and when that neither would do it , made him write to joab , to place uriah in such a place of the battel where he might be stain , and so david might ma●…ry 〈◊〉 , and so save his credit , in being hone●…tly reputed the father of the child ; and to fay no more , what a brand of in●…amy god hath set upon this sin , see it but hence , know ye any ( for i know them not ) that are too too presumed osfenders in this , o●…ely they have had a little better hap , than to be taken as she , john 8. in the very fact ; look but now full in their faces , stare on them , point towards them , and see if these very impudent ones blush not for shame , and hang down heads ; and therefore have ye any respect to your credits , would you not be vile in the eyes of all m●…n , would you not have your names to be a very stink in mens nostrils ? but rather like j●…siah's ; the remembrance of josiah is like the composition of the perfume made by the art of the apoth●…ary , ecclesiasticus 49. take heed of that sin , which who so commits , a wound and dishonour shall he get , and his reproach shall not be wiped away . fourthly , god punisheth them in regard of children and posterity , and that two ways ; sometimes in depriving them of posterity , sometimes in laying a curse upon posterity : 1. in depriving them ; so upon abimelech's 〈◊〉 s●…rah , ab●…aham's wife unto him ; god fa●…t closed up the wombs of all the house of abime●…ch , that they conceived not , nor bear him any children , till sarah being restored , abraham prayed for him , gen. 20. and so , they shall commit whoredom , and shall not increase , hos. 4. the latter being the judgment upon the ●…ormer ; their not incre●…sing , s●… . their being without po●…rity , the ju●…gment upon their committing w●…dom ; and a just judgment that th●…ir own field should be barren , that marre oth●…rs fi●…lds with ●…owing strange seed in them ; a just judgment that their own 〈◊〉 should put forth no plants , that set others stocks with bastard-slips , wisd. 4. 3. 2. in laying a curse commonly upon posterity , if they have any ; the common saying is , the sin of the seed shall be punished in the seed ; and most just it is , that the sin of the body should be punished in the fruit of the b●…dy ; the s●… of propagation in the posterity it sel●… , or propagation , the sin of the vvomb in the child of the vvomb ; i will not have m●…rcy upon h●…r childr●…n , ●…r th●…y be the children of whoredoms , 〈◊〉 . 2. a whore and a harlot their mother wa●… , and 〈◊〉 no mercy will i have o●… her c●…n ; it is spoken indeed directly of spiritual vvhoredom , sc. idolat●… ; ●…t it bea●… it self upon the suppos●…d truth , as 〈◊〉 known of god●… 〈◊〉 〈◊〉 vvhor●… in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to 〈◊〉 the child 〈◊〉 ju●…t th●… 〈◊〉 son , ●…r the mothers 〈◊〉 , i. e. to follow their steps in vileness and uncle●…nness , to hunt the fle●…h the father loved , and to h●…nt the oven the mother was hid in ; thou art thy mothers daughter , s●…id the lord to her that was so by kind , ezek. 16. and i will not punish your daughters when they commit whoredom , ho●… . 4. 14. vvho 〈◊〉 therefore that desires the blessing of c●…ldren , and blessed children , which is more ? let them take heed of that sin which caused all the vvombs in abimelech's house to be fast closed up ; or which , if the fruit of the vvomb be granted , m●…y cause that denunciation to be he●…rd , i will not have mercy upon their children , for they be the children of whoredoms . fifthly , god often punisheth this sin if it be in a married party , by sending a great deal of uncomfortablenes●… in the marriage-state , through j●… and jealousies of the contrary p●…rty , and 〈◊〉 it is , that they who sin against the 〈◊〉 state , should be punished by the marriage-state ; just , that she th●…t fors●…kes the guide of her youth , prov. 2. or he th●…t de●…ls treacherously against the wife of his youth , mal. 2. that they should ●…d the punishment there , and at that p●…rty's hand , against whom the trespass is committed : thus if it be in a married party , by sending uncomsortableness ; or else by punishing the sa●…ltiness of the one party with letting the other party p●…y him or her in their own coin ; le●…g the vvoman prove a quean where the man is once a knave ; or ●… contra , because thou hast taken the wife of uriah , i will take thy wives , and give them to thy neighbour , 2 sam. 12. and if my heart hath been deceived with a woman , then let 〈◊〉 wife grind unto another , job 31. job's imprecation is but according to the ordinary t●…nor of gods judgment , that where the husband lays wait at the neighbour●… ▪ door , there the vvife commonly grinds unto another : and in the ●…ore-named hosca 4. y●…ur daughters shall commit whoredom , and your spouses shall commit adultery . d●…sire ye therefore to find com●…ort in a married estate ? or d●…sire ye faithfulness in consort or yoak-fellow , forsaking all others to keep onely to your selves , so long as you both shall live ? then take heed of that sin which god punisheth oftentimes with great uncom●…ortableness in marriage-state , sowing bitter dissent●…on there where com●…ortable love and con●…ord should be , or punish●…th with letting the vvi●…e grind to another , whose husband waiteth at his neighbours doors . sixt●…ly , this also may be considered , that god appointed death to be the doom and j●…dgment of adulterers at the civil 〈◊〉 〈◊〉 ; the man that commits adultery with another mans wife , the adulterer and a●…ss shall die the death , exod. 20. 10. and indeed if the thief deserve a rope , there is no adulterer but he deserves two , nor adulteress ; for judge but in yo●…r selves , and put it your own cases ; if the wrong be not more two to one , to be wronged and robbed o●… your body , whereof the apostle , the wife hath not 〈◊〉 ow●…r over her body , but the husband , &c. than to be wronged and robbed of the best goods and chattels you have ●…esides ; men do not despise a thief , if he steal to 〈◊〉 his soul , because he is h●…ngry , prov. 6. 30. and it is not for nought , but to shew the great di●…ference between the sin and sin , that naturally the rage of a man is far more against him that wrongs him in his vvi●…e , in that ewe-lamb that ●…ats of his own meat , and lies in his own bo●…om , 2 sam. 12. than in all the flocks and herds besides that feed and lie on mountains and valleys ; neither let any body s●…y , that this was mosaical , and special to the jews onely for special reasons , to have adultery punished with death ; for ●…oth be●…ore mos●…s , and out of the jewish common-wealth , where moses's law was not on foot , even by the law and light of n●…ture they thought adul●…ery worthy to be punished with death ; as that speech of judah's abo●…t his daughter-in-law tamar , espoused to his so●… shelah , and so accounted hi●… wi●…e 〈◊〉 espousals , his speech about her being sound with child before the solemnizing of the marriage , shews , ●…ng her ●…orth , 〈◊〉 l●…t her be burnt , gen. 38. and job's speech , this is an hainous crime , and an iniquity to be punished by the judges , job 31. and further , the judgment of the king of babylon upon two adulterers , zedekiah and ahab , roasting them in the fire , is alledged by some , jer. 29. 22. further , in 〈◊〉 's time adultery by christian laws was punished with death , as may appear by that which he saith , that for all that daily some were put to death for adultery , yet adultery ceased not . and at geneva yet adultery is punished with death : and what more equal than bishop l●…timer's motion in a sermon before king edward ; that adultery the ●…irst time , if the innocent party would speak for the nocent , should be par●…oned , but the second time the adulterer or adultress should to the pot : well , it being plain by a man 's own reason , by the law of moses , by the law of nature before moses , that the right doom of adultery is death ( aye , if a thief deserve a rope , no adulterer but deserves two ) let them know there●…ore that please themselves with the impunity of this sin , that where the law of man is remiss , the law of god will be severe ; and they scape the roasting in the king of babylon's fire , yet there is another fire they shall not escape , a fire that ●…hall nev●…r be quenched , and they themselves nev●…r consumed : and so i come to the third sort of judgments . the third sort of judgments upon whoremongers and adulterers are hereafter , and , first , th●…y sha●…l be sure to have no part in the k●…ngdom o●… god , such uncle●… creatures shall never put foot over thre●…ld there , where no unclean thing 〈◊〉 in ; and be●… they are apt to think , and ●…o 〈◊〉 〈◊〉 dreams , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a be not 〈◊〉 ; 〈◊〉 not deceived , neither fornicators nor adulterers . fornicators and adulterers , these with the first , and these with a be not deceived , are sure not to inherit the kingdom of god , gal. 5. 21. and if one single asservation will not serve the turn , he tells them once and again , that they shall reckon of it as a truth ; of the which i tell you before as i have told you in times past : and because this onely to be deprived of the kingdom of god , might seem no such great matter to men blinde●… and violently carried away with their lusts and pleasures , if so be there were no sensible punishment to follow ; therefore unto the loss of the kingdom of god , the sustaining the wrath of god for such sinners is ●…dded , eph. 5. 5 , 6. and among them that are to be 〈◊〉 into the lake burning with fire and brimstone , vvhoremongers are not forgot , to be sure they shall be of the number , rev. 21. 8. vvell therefore if vvhoremongers and adulterers be sure to have no part in the kingdom of god , and be sure to have a part , a peppering part in the wrath of god , and in the boyling lake ; then let us so long as we cannot blot out these texts , ( be not deceived , and let no man deceive you with vain words ) out of the book of god ; let us take heed of those sins which will blot out our names out of the book of life , and give us our portions in the boyling lake , which is the second death ; the proverb is , he poyseth ill that counterpoiseth not , that sets not one thing against 〈◊〉 , that puts all in one seak , and counterpoiseth not by putting some weight in the other scale ; will not light wares , and a very feather almost , weigh down scales where one is empty ? thou theresore that do est upon thy brutish carnal pleasure , p●…ise not so as not to counterpoise , consider what thou gettest , and what thou losest ; thou gettest a little brutes pleasure , but thou losest angels joy and pleasure , for they never marry . thou drinkest a li●…le of those stollen waters which seem sweet , prov. 9. and thou losest those rivers of pleasures at gods right hand for evermore ; thou solacest thy self in the bosom of a strange woman , and thou losest the solace and comfort that is in abraham's bosom ; thou feedest thine eye with the beauty of her that e●…re while shall fall into dust and ashes , an●… thou losest the glorious and blessed vision of him who is eternity of days ; thou art made one with her that is but a very fiend in the shape of flesh and blood , and thou losest thy being made partaker of that divine nature which he that hath escaped the corruption th●…t is in the world through lust shall be made partaker of , 2 pet. 2. 20. and theresore basil being asked , what might be a sovereign remedy of lu●… ? answered , desires and thoughts upon better things ; so think but pausingly and soberly of these better things , and how canst thou then let a brutes pleasure deprive thee of angels pleasure ? let the solace in the bosom of a strange woman , &c. let the base slavery in the thraldom of lust deprive thee of the blessed liberty in the kingdom of god ? here is juster place for an , i will not buy repentance at so dear a rate ; than it was when demosthenes said it upon the corinthian 〈◊〉 asking him ten thousand drachmes for one nig●…t : ten thousand drachmes ! aye , ten t●…ousand world●… to be lo●…t for the purchasing of this pleasure will not cause such bitter r●…pentance , as , be not deceived , neither fornicators nor adulterers , &c. b●…t if the punishment of loss will not wo●…k upon the sottishness of this sin , the punishment of smart and sense let ●…t be consi●…ered , ●…nd let one sire be a remedy again●…t another sire , the fire of hell against the sire of lust ; as when one hath scorched or burnt his finger 〈◊〉 the fire , he holds it again to the fire , that 〈◊〉 〈◊〉 take o●…t ●…re ; so the fire of lust if it 〈◊〉 and 〈◊〉 , let us set our selves a little nearer , 〈◊〉 〈◊〉 within the scorch of the fire of hell , and sire will take out fire : some w●… read ( a●… ●…dict ) for the subduing of their lu●…t , tumbled their naked bodies amo●…g 〈◊〉 thorns and briars : some ( as francis ) run naked into freezing pon●… , some have used one remedy , and some another ; but no such remedy , if there be but even as much faith as a grain of mustard-seed to believe it , as that of our saviours , mat. 5. vvhere sp●…aking even against so much as looking upon a vvoman to lust aster her in his h●…rt , this is his argument , if thy right eye oss●…nd , &c. better that one of thy memb●…rs p●…sh , than that thy whole body be cast ●…to h●…ll , v. 29 , 30. thus that chast matron , when she was sollicited to folly by a young man , called for a chafing dish of coals , and requested the young man first to hold his hand in that fire for a quarter os an hour sor her sake , which he refusing as an unkind request ; his ( replyed the m●…ron ) was far unkinder , who requir●…d that at her hands , for which not hands , but whole body should , not for a short ●…uarter of an hour , but for long and long eternity burn and broil in a far worse fire ; and so another , one of the old hermits being tempted to this sin , said to himself , that they who do such things go into everlasting sire ; prove thy self by this , if thou canst endure eternal fire , he put his fingers to the candle , and burnt all his fingers ; and when that proved so exream and unsufferable to him , have to do with that sin he durst not , which would put him to a far more extream and unsufferable torment : therefore if either depriving of the kingdom of god , or sustaining the wrath of god ; if either throwing out of the palace , or throwing into the dungeon ; if either the loss of the singing and rejoycing of the saints in heaven , or the cross of the weeping and wailing of the damned in hell will move , then let us avoid this sin ▪ third proposition . that whoredom and adultery is to be avoided , considering the grievousness of the sins themselves : when abimelech , by abraham's dissembling , as if sarah , who was his wife , had been but his sister , had like to have lien with another mans wife , what said abimelech a king , abimelech a philistine ? vvhat have i offended thee , that thou hast brought on me , and on my kingdom a great sin ? not a venial sin , a pidling peccadillo , but a grand sin ; and how can i commit this great wickedness and sin against god ? and so great and grievous a sin did the saints of old count this sin , that the villainy of the persecuting tyrants choosed rather to condemn some to the tempting bawd , rather than to the devouring lion ; as knowing that the holy saints had rather have their bodies ravined and defiled by the foaming teeth of wild and s●…vage beasts , than ravished and desiled by the silthy foamy lust of savage men : now , the greatness and grievousness of the sin , we may hence take a scantling of it , because it is a great sin , 1. against god. 2. against our selves , 3. against others , first , a great sin against god , in dishonouring the image of god in us , in dishonouring the member of christ , in dishonouring the temple of the holy ghost : we dishonour by this sin the image of god in us as it consists in ruledom and dominion , and a glorious divine-like majesty , to be a servant to nothing under god hims●…ls ; we dishonour this part os gods image in us by this sin , because by this s●… of all others we become the basest slaves to the basest lust ; there are two kinds of siavish sinners , the covetous , and the libidinous ; of which a man can hardly tell whether is the verier slave ; but a man may easily tell which is the baser slave , sc. the baser slave is he that serves the baser lust ; for though two ye know be equal slaves , in regard of hardness of servitude , yet he is the base slave that serves the same hard service to the baser master ; now , the baser master is carnal lust above covetous lust , as the more sneaking ashamedness to be espied going about , or taken in the service of the one rather than the other , shews , thus we dishonour this part of gods image in us ; as , what a dishonour were it if the king should make a vice-roy in principality and royal majesty to be next unto himself , and give him ensigns of his vice-roy-ship , a coronet on his head , and a robe of majesty on his back ; what a dishonour this to the king , if he bearing the kings image with a coronet on the head , and robe on the back , should basely subject himself to all scu●… and varletry , and basest of men ? again , the im●…ge of god as it consi●…ts in a right re●…son , ●…d a divine-like understanding to ●…now for practicks , what is to be d●…ne , and w●…t not to be done : we disho our this part of gods image in us , by this sin of all other sins we blind and bore out the eye of reason , and disable our selves from all soundness of practick judgment ; judgment we may have , though debauched , and drowned in all intemperance , for mechan●…cks , m●…thematicks , physicks , &c. but soundness of practical judgment for morals , this sin quite depraves it ; as the foggy smoak that came out of the bottomless pit obscured and darkned the sun and air ; or as the foggy breath cast upon the glass obscures the face and image that appeared in it ; so does this foggy sin to the image of god , and the sun and light of right reason , it quite obscures and darkens it ; so that by this sin we dishonour god much , what as he that should take a bright burning light lightned by and from the sun to shine in a dark place as the image of it self in heaven , much what , i say , as he should dishonour the sun ( supposing the sun to be a reasonable living creature work●…ng upon counsel ) who should take that light and run it up to the head in a filthy dung-hill or dirty puddle , and so quench that light kindled for the nonce from and by the sun , to be a represent and image of it self on earth ; lastly the image of god as it consists in holiness and purity and sanctity both of body and spirit ; we dishonour this part of gods image in us by this sin , because this is the most defiling contaminat●…ng sin , called theresore signanter the sin of unc●…eanness , and they that commit it in our language , filihs ; and that most rightly : and so opposite to purity and 〈◊〉 that the prime and singular thing 〈◊〉 singularly opposite to 〈◊〉 is immediately fornication 1 thess. 4 ▪ 3. fo●… 〈◊〉 is the will of god even your 〈◊〉 , that ye should abstain f●…om fornication . and keeping the body pu●…e and 〈◊〉 is called poss●…ssing ones 〈◊〉 in sanc●…ion ver . 4. this is a great sin 〈◊〉 god in dishono●…ng the image of god in us , wh●…ch how i●…dignely god will t●…ke , judge but by that emperours sact ●…ho made a law for ●…vere punishing them whosoever should ●…rry 〈◊〉 〈◊〉 o●… im●…e , 〈◊〉 but in 〈◊〉 〈◊〉 〈◊〉 a ring , into 〈◊〉 places , as 〈◊〉 , &c. and bv 〈◊〉 fact os that other emperour theodosius , who threatned to race the whole city of antioch , for their rasing and defacing or marring his image or statue there . 2. a gre●…t sin in dishonouring the member of c●…rist , this is one of the arguments w●…th great indignation used by the apostle to set out the 〈◊〉 abominable , abhorrefull nature of ●…his sin , 1 cor. 6. 15. know ye not that your bodies are the members of c●…rist ? 〈◊〉 i then take the members of 〈◊〉 a●…d m●…ke them the m●…mbers of an 〈◊〉 ? god fo●…bid : spoken with great ind●…tion . it is not so odious , ( and yet w●…o can hear it without some horrour and ha●…f spitting at it ) not so odious , so abominable , so abhorfull , to see a kings daughter carnally coupled with a dog , as a m●…mber of christ with an harlot ; and therefore well might the apostle say , know ye not ? as if he should s●…y , you forget surely what you are , consider not that you are the members of christ ; did ye , how co●…ld you take the members os c●…rist ●…nd m●…ke them the members of an harlot ? and though some be far enough from being any members of christ truly spiritually and mystically ; yet by outward profession they are the members of christ ; they partake of that profession which makes them in outward denomination and account within the compass of that , now ye are the body of christ , and members in particular , 1 cor. 12. and themselves would go for the very members of christ , and how hainously would they take it , the worst of them , if one should tell them they are no members of christ , but limb●… of satan ? well therefore all one in a manner for the indignity offered to christ , whether they that make themselves one body with an harlot , be ●…ruly spiritually and mystically the v●…ry members of christ or no ; they reckon themselves members os christ , and so would do no less were they indeed very members , and in outward profession and denomination go for members of chri●…t ; all one , i say , as such an one supposed is indeed not such an ones son , being of his own very flesh & blood , but he is a by-chop ; yet he goes for his son , he calls him father ; any indign dishonourable carriage of such a supposed son , would it not redound to the dishonour of the supposed father , as if he were his true son indeed , of his very flesh and blood ? thus the children of isra●…l , when indeed they had made themselves none of gods children , of gods people , yet usually in scripture he aggravates their sin as the sin of his children , of his people . thirdly , a great sin against god , in dishonouring the temple of the holy gho●…t : this is one of the special arguments too wherewith the apostle sets out with great earnestness , ( as his interrogatory form shews ) the indignity and vileness of this sin ; what , know ye not that your ●…ody is the temple of the holy ghost , which is in you ? 1 cor. 6. 19. and what a vile indignity to conspur●…ate and defile , and make nothing but a bea●…tly sty of that sanctum sanctorum , which should be an habitation of so holy a m●…jesty ? you have made my fath●…rs house an house of merchandize , said our saviour in great zeal against their desiling gods material temple with buying and selling in it ; they that defile gods living temples , which themselves should be , by m●…king gods house a brothel-house and as stews , is not their sin far greater ? not a whip of small cords shall serve their turn , an iron whip that shall bite to the bone , and make yethers like furrows let them look sor ; who so d●…fileth the temple of god , him shall god destroy , 1 cor. 3. 17. take heed therefore of this sin which is so great a sin against god himself , &c. secondly , a great sin against our selves , philosophy and glimmering twi-light reason says , that a man cannot injure or sin against himself ; but divinity , and noon-day light of scripture teacheth otherwise , teacheth that god hath not given us body and goods , &c. to be used and abused as we list without any sin against our selves , therefore whoredom and adultery ar●… great sins , in regard of our b●…dy , of our goods , of our good name : in regard of our body , so the apostle teacheth , every sin that a man does is without the body , but he that committeth fornication sinneth against his own body , 1 cor. 6. 18. against his own body , sc. against the health of his body , bringing often many , and grievous , and loa●…hsom diseases upon it , with shortness of days ; again●…t the honour of his body , dishonouring thereby th●…t otherwise most sweet and gracious , and noblest cre●…ture that ever was made of mold , dishonouring it , as if you should tie a sweet and gracious , and sound excellent body with a stinki●…g , loathsom , leprous , dis●…ased body ; no sin sets that note of dishonour upon the very body as this sin of uncleanness ; the note and brand that the hot iron sets upon the malesactors body is not so infamous , as the note and brand of dishonour that this sin sets upon the fornicators body ; god gave them up to uncleanness , through the lusts of their ow●… hearts to dishonour their own bodies , ro. 1. and that every one kn●…w how to possess his vessel in 〈◊〉 and honour , 1 thes. 4. 4 again , in regard of our goods ; what a waste and dilapidation does this sin often make of great estates ? he that keeps company with harlots spendeth his substance , prov. 29. 3. thus the prodigal quickly spent all his patrimony among harlots , and the wickeder is the waste the worst creatures it is bestowed upon , bestowed upon them that deserve less than the doggs under our table ; the doggs better deserve the manchet than they the brown-breadcrust ; this might have been sold for much , and giv●…n to the poor , m●…t . 26. 8. said they in the gospel , concerning an imagin●…d was●…e , and too much cost , as they thought , bes●…owed by that pious woman upon our 〈◊〉 ▪ own body . but that which is bes●…owed upon the commo●… 〈◊〉 bodies of whor●…s and 〈◊〉 , how much might tha●… be sold sor , ●…nd how much better to 〈◊〉 given ●…o ●…he poor , those prec●…ou 〈◊〉 that are the very members o●… christ ; they 〈◊〉 ▪ says plutarch , like those wild fig-trees that grow upon high and inaccessi●…e rocks and clisss , whose fruit filthy ravens and vultures onely seed upon , but cannot be at●…ained to by man. ag●…in , in regard of our good name , what a wrong and injury do we to that ? jos●…ph knew this , who would not therefore make her a publick example , he saw nothing in her in the general but modest and honest carriage , what frailty and temptation might draw her ●…o , for one single slip , though otherwise a vertuous maid he could not tell , and theresore m●…ke her a publick example he would not , a●… knowing that then she were shamed sor ever ; and the text is plain , a wound and dishonour shall he get , prov. 6. and if any think what gr●…at sin in this to neglect our own names , and not care how we are spoken os ; these , let them know , that paul made a conscience of it , how he should 〈◊〉 spoke●… of , or thought of ; providing for honest things , not onely in the sight of the lord , but in the sight of men , 2 cor. 8. 21. & 5. 11. and he gave it in precept to the philippians , that whatsoever things are os good report , &c. ph●…l . 4. 〈◊〉 . and to timothy , 1 tim. 4. 12. and to 〈◊〉 , l●…t no m●…n despise thee , titus 2. 〈◊〉 . 〈◊〉 ●…ndeed there is none but either the fool or the knave , that is regard●…ess of credit : the fool , because he wants wit to know the worth of a good name ; the knave , beca●…se he wants honesty , and will not buy it at the rate . thirdly , a great sin against others ; against ( 1. ) the child to be ●…orn , against the life of it sometimes , again●… the g●…od name of it , against the education ; again●…t the lise of it , to kill it sometimes by 〈◊〉 drugs in the conception ; sometimes to cause abortion after conception , sometimes even after birth it self , to be barbarously cruel to it , pre●…nding to be a still born , whereas it cry●…d , perhaps , so lou●… , that heaven 〈◊〉 the cry of it , and will all in good time revenge the blood of it ; and because the 〈◊〉 the child in the conception , or aster conception by abortion is the sr●…quentest , and scarce made any reckoning at all of sor a sin , th●…refore hear what the fath●…rs of old e●…teemed of it ; 〈◊〉 , says a●…henagoras , in his apology for christians , we that ●…ake it ho●…icidy to distu●…b conception , h●…w should we kill infants born and brought sorth into the world ? answering a slander again●…t ch●…istians arising especially upon the sacrament . and 〈◊〉 〈◊〉 the same slander of the christians , to hind●…r the birth is a h●…stning of man-slaughter . and minutius , sp●…aking os this ha●…tened ●…omicid ; they commit murd●…r b●…fore th●…y ●…ring forth . and the 〈◊〉 os the ancyran council ( anno 314. ) ●…hought ti so h●…inous a sin , that they ●…ppointed t●…n years penance sor such as did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cod. univ. 41. and how vehement is chrysostome against this sin ; hom. ad rom. 25 ! what great disf●…rence were it between 〈◊〉 yo●…r tree , by striking down all the fruit , or striking it down onely in the bloom and blossom , or newly set ; they may consider this , who think it no such pi●…cular crime to keep a q●…ean , and then to get a knave to minister drugs either to disturb and hinder conception , or to make abortion after conception when it is but an embrio : what do they but onely kill the fruit when it is newly set , or in the bud and blossom ? and what is this but hastened homicid ? and yet what more common in prosessed harlotry than this ? so that hence vatablus thinks that those two that strove before solomon about the live child were not harlots , but hoslesses , as the word also signifies , because 〈◊〉 use not to bear children , but to corrupt the fruit in the womb. again , a sin ag●…st the child , in regard of the good name of it , even god ●…mself , that p●…rents might know what wrong they do their children this way , would have the child , though no sault of it●… , carry a mark of reproach upon it , even to the tenth g●…neration , for being begot of unlawful bed , deut. 23. 2. and indeed be it that the child som●…times proves fathers better , yet how irks it , how ha●…gs it down the head , how is it discountenanced at the objecting the reproach of the birth ? and how would it purchase , were it a thing possible to be born again , pur●…hase legitimation and honest birth , as he did his freedom , acts 22. with a great summe of money ? jepthah was a mighty man of valour , the son ( but the son ) of an harlot , judg●…s 11. 1. as naaman was a mighty man of valour , but a leper , 2 kings 5. 1. it puts a but and blemish , does baseness of birth to other no●…lest qualities in any . again , in regard of education and providing ●…or ; children of unlawful beds how are they neglected for any education and providing for , what r●…gard is had os them ? that which is spoken in a good sence of levi , that he knew not his own children , deut. 33. in a wicked sence is true of parents of children unlawfully begot , they will not know their own children ; aye , if one were in their very bosoms , should not a man find that secret wish there ? why died they not in the womb , or why did not they give up the ghost when they came out of the b●…lly ? why did the knees 〈◊〉 them , or the breast that they should 〈◊〉 ? job 3. 11 , 12. but seeing this , they did not die in the womb , &c. therefore own them they will not , to have any care of them for education and providing for them , for why , they are ashamed of them ; they are walking arguments of their par●…nts incontinency , they are witness●…s of wickedness against their parents ; and their own brethren will be ready to deal with them , as j●…pthah's ●…rethren with him ; they thr●…st out jepthah , saying , thou sh●…lt no●… i●…herit in our fathers hous●… , for thou art the son of a strange woman . secondly , a gre●…t sin against the consort , or other m●…rried p●…rty ; a greater ●…ong spare lise it self , 〈◊〉 ●…e done to the consort than to break the marriag●…-ring , i. e. the vow and cov●…nt of tro●…h and fidelity one to the other , whereof ( says the book ) the ring g●…ven and received is a token and pledge . t●… break the m●…rriage-ring is a wrong of all wrongs , and how great a wrong the vehemency and unappeaseableness of that affection of jealousie shews ; jealousie is the rage of a man , prov. 6. aye , so great a wrong this , that the jealous m●…n who had some presumptions , but no manifest proof ; god in the old law afforded him a miraculous trial , that trial by the bitter water , num. 5. and though god afforded not the jealous woman the like tryal for her suspected husband , yet the equity you know is the like , and the sin therefore on the one and the other p●…rt alike ; and this case may the r●…ther be observed , because we may here see what an high wrong ( even in the judgmen●… of god himself ) presumptio●…s to breed j●…lousie are , though the p●…rty happily in●…d may be innocent : god would never h●…ve offered such an extr●…ordinary miraculou●… tryal to free from the spirit of jealousie , if it were n●…t a mo●…t vexing tormenting thing , n●…ing but a slow fire in the very bones , and therefore an high wrong to put matter to this fire to make it burn , to minister occasion to thi●… spirit of jealousie , to make it rise ; does not the apostle paul say , spe●…king not on●…ly of what is done in the m●…rried-state , but what should be done , that he who is married cares how to please his wife , &c. but to 〈◊〉 ju●…t occasion of jealousi●… , than which what more displeasing and discontenting thing in the world ! is this to care how to please the wise ? &c. god , who was a jealous god was 〈◊〉 , and could not endure that those whom he had espo●… to himself in a spirit●…l wedlock should come into th●… harlots house , as the scripture calls the temple of ido●…s . should not cast up their eyes , amorous eyes to those fair decked h●…rlots . beauteous idol●… ; should not dandle upon the knees , as 't were , and toy , and play , and sport , an●… use any spiritual dalliance towards them : this the jealousie of god was offended at , and could not endure , though they committed no actual spiritual fornication with them in very worshipping and adoring them ; so a pari , there is the like reason with respect to corporal fornication , to go into harlots houses , &c. thirdly , a great sin against the very kingdom and place where we live ; because this sin of adultery growing common and unpunished , is one of the special sins for which god brings fe●…rful publick judgments upon a place ; when i fed them to the sull , th●…n they committed adultery ; sh●…ll i not visit for th●…se things , and shall not my soul be avenged on such a nation as this ? jer. 5. 7 , 8 , 9. and they are all adulterers , as an oven heated by the baker , ezek. 22. 11. is one of the chief sins sor which god denouncing judgm●…nt against them , says , that he remembers all their wickedness , hos. 7. 2 , 3 , 4 , 5 , 6 , &c. and abimelech's speech is for this , what have i offended thee , that thou hast brought on me , and on my kingdom a great sin ? gen. 20. 9. and david's prayer , praying in the latter end of that 51 psalm , a penitential psalm for his adultery , praying that god would do good to sion , shews no less , sion and jerusalem , the church and the kingdom ( sion being the place where the temple was built , and jerusalem the chief city of the kingdom ) may feel heavy judgments for adulterers and adultery : and i pray god this be not a sin with some others among our selves at this day , that may make the patience of god at this day break out against us , with a shall i not visit for these things ? if confession were now a foot , it may be erasmus his confessor might be so blabbish , and so foolish , as to say it in some publick invective sermon against adultery , that were now stoning to death a law against adulterers , the rocky mountain hard by would soon be spent , adultery , said he , that knew it by confession , was grown so common . whoredom and adu●…tery therefore are to be avoided , considering the grievousness of the sin it self . use 1. are whoredom and adultery such grievous sins , and such judgments also attending them ? then this m●…y let us see the full meaning and evident reason of those two texts , the mouth of the strange woman is a deep pit , he that is abhorred of the lord shall fall th●…rein , prov. 22. 14. and i find more bitter than death a woman whose heart is snares and nets , and her hands as bands , who so 〈◊〉 god shall escape from her , but the sinner shall be taken by her , eccles. 7. 26. secondly , this may teach mothers to imitate that good mother , prov. 31. sc. to be careful to teach their children that which she , imprimis , and first of all was careful to teach her son lemuel . what ( sc. what shall i say ) my son , and what the son of my womb , &c. give not thy strength to women , nor thy ways to that which destroyeth kings . and so the wise man intimates that parents care and instructi●… about their children , one point chiefly should be about discipline and instruction against this sin ; my son , keep thy fath●…rs commandment , sor the commandment is a lamp , and the law is light , and reprooss of instruction are the way of life ; to k●…p th●…e from the strange woman , from the flattery of the tongue of the evil woman , prov. 6. 20 , 21 , 22 , 23 , 24 , &c. thirdly , this may let us see that it was material and main divinity enough , and so would go sor no less among the papists , but that fornication is counted for so slight and venial a sin among them ; material and main divinity enough , i say , which the apostle paul taught , 1 cor. 7. 2. nevertheless , to avoid fornication , let every man have his own wife , and let every woman h●…ve her own husband . if fornication w●…re counted the sin , which it is , this ghostly couns●…l of his would not be counted such a poor rag of divinity , but material and main divinity enough ; and it may be considerable that there is not such a particular , punctual passage again in all the scripture , where the holy ghost is so particular , and so punctual in applying it to ev●…ry m●…n , and every woman ; and to th●… hus●…d , and to the wife , & vice vers●… the holy ghost knew a natural modesty and ashamedness towards this remedy of fornication , even in them , perhaps , who stand in need of it , and therefore , perhaps , was so particular and punctual therein . fourthly , let it make us more circumspect and watchsul against these sins , if they be such great sins , and such great judgments att●…nding th●…m ; and that we may watch against them , l●…t us know there are some things w●…ich dispose thereunto in gods judgment , and some in the nature of the things , again●… both whereof heed and watchfulness must be had , a●… we desire the avoiding the sins themselves ; in gods judgment . first , pride disposeth unto these sins , for just it is with god , that they who are so possessed with pride , that they think all honour too little for them , that would be half gods upon earth , and not m●…n , and not have their names mentioned without admiration , and half-worshipping of them , just that god should let these men fall into thi●… sin , that is the most dishonou●…ing sin , abasing and aviling them in the sight of all , and bringing them into open contempt and disgrace ; thu●… pride was one of the things that led so●… to that dishonouring sin of unnatural uncleanness ; this was the iniquity of sodom , pri●… , &c. ez●…k 16. 49. not that these were the great sins of sodom , but the make-ways for that great sin of unnatural uncleanness ; and more especially in gods just judgment , their pride ; they were haughty , and committed abomination . and thus for them that have a secret spiritual pride in them to be vainly puffed up by reason of spiritual excellencies . and they that think the apostle paul's thorn in the flesh ( 2 cor. 12. ) was some molestful strivings with temptations of the flesh , they agree hereunto , for that thorn in the flesh was given him , lest he should be extolled above measure by reason of his so many revelations ; and no presenter remedy of being sick with spiritual pride , than to be humbled and buffetted with molestations from this dishonouring sin . secondly , profaning gods honour by spiritual fornication disposeth unto corporal fornication ; for just it is that god should let them dishonour themselves corporally , who dishonour him spiritually : thus having related in the 17 and 18 of judges , when things were all out of order in israel ; having related examples of spiritual fornication or idolatry , in the 19th . chapter he relates an example of abominable corporal uncle●…nness with the l●…vites concubine , and aimed to have be●…n at himself too , v. 22. 1 kings 14. 23 , 24. and 2 kings 23. 7. and 〈◊〉 th●…y changed th●… glory of the incorruptible god , &c. ther●…fore ●…od also gave them up unto uncleanness , rom. 1. and that great whore , the mother of harlots , 〈◊〉 babylon , that commits fornication , spiritual fornication with every stock and stone ; what abominable filthiness and uncleanness , ( corporal also ) god hath given her over to , the stink of th●…ir publick t●…lerated stews , to help his unholy holiness's coffers ; the stink os their impure cloysters , of their impure clergies caelibate , ( which made the world long ag●… cry foh at these things ) shews , thirdly , depressing and disparaging too much the honour of marriage , and tyrannical rash imposing necessity of single life upon some conditions of men , without considerations had os our saviours equity , he that c●…n receive it , l●…t him receive it ▪ thi●… , in gods j●…st j●…dgment , disposeth unto the sin o●… 〈◊〉 ; for just it is with god to let th●…m ●…ll into 〈◊〉 sin which shall dishonour 〈◊〉 , who go about to dishonour his 〈◊〉 ; jus●… to let their own frailties shame and confute them , who are so rigid and inconsiderate of ot●…ers ●…railties . thus hierom , who spake so hardly o●… marriage , that he did every where at rome , malè audire for it ; none , even by his own confession , more tempted with lust than he , none that felt more of the apostle paul's u●…ion or burning . thus the story of cardinal cremensis is not un●…nown . he in a synod 〈◊〉 london called the wives of the priests concubines , after the popes late begun urging of single ●…fe upon them , hence asserting it to be the highest crime , to rise from the side of a concubine to make and consecrate the body of christ ; but he himself the night after he had been employed in the priests work of consecr●…tion , was taken in the committing of uncleanness ; the thing was notoriously evident , and did turn , as good reason it should , to his great disgrace and pepetual infamy . thus the notorious uncleanness that the popish constrained single life in gods just judgment occasioned ; every pasquil and pamphlet in our fore-fathers days spoke of it ; and the french have their proverb , that he that would have a clean house , let him neither have priest nor pigeon in it , both were such defiling creatures : aye , unto what , not onely reprobate practice , but r●…probate judgment also hath god given over the severe caelibate-mongers ? as some of them to wri●…e , that it is better to have an hundred whores than one wife ; according to b. bonner's answer , i pray god it be no worse ; when a priest accused for having secretly a wife ; no , said he , she is not my wife , she is but my concubine : some others , ( as johannes à casa archiepisc. reneventamus ) in an italian poem to desc●…ibe the praises of sodom ; aye some ( says erasmus , prefat . in milit . christ. ) publickly to a●…irm , that it is a less sin for a woman to have to do with a brute ●…east than with a priest. secondly , in the nature of the things themselves , these dispose unto the sin of uncleanness . first , that which the prophet calls fulness of bread , under which also by a figure , fulness of drink is implyed ; the iniquity of sodom was pride , fulness of bread. when i had ●…ed them to the full , then th●…y committed adult●…ry , ezek. 16. 49. th●…y w●…re as ●…d horses in the morning , jer. 5. 7 , 8. ●…nd alter rioting and drunk●…nness , what sollows present●…y but 〈◊〉 and 〈◊〉 ? rom. 13. and eyes ●…ull of ●…dultery ●…ollows pres●…ntly , 2 pet. 2. 13 , 14. having spok●…n of some t●…at co●…nt it pleasure to riot ; and after looking upon the wine w●…en it is red , sollows looking upon strange women , prov. 23. naturally fulness o●… bread and drink makes the body rank and proud , and prone to lust , filling it full of super ●…luous spirits and humours . 2. that which immediatly follows in the next place , in that ezek ▪ 16. sc. abundance of idlen●…ss ; why was egisthus an adulterer ? the reason is apparent , he was a person addicted to idleness and laziness . so it is demand●…d , why david fell upon adultery , 2 s●…m . 11. 2. and it came to pass ●…n an evening-tide that david arose from o●…f ●…is bed. whereby the holy ghost purposely would intimate the occasion of his falling into adultery ; he 〈◊〉 idle at home while israel and joab was in the field ; aye , he had been newly snorting and stretching hims●…lf idle upon his bed ; labour and exercise help ●…o wast rank superfluous humours , whereas idleness ●…ets them grow into nothing ●…ut matter and seminary of lust ; as a standing slank that wants motion , genders nothing because of the abundance of moisture , but silthy slimy matter and toad-stools , and the like ; so nothing but sliminess of lust , and such filthiness from idleness , from a standing slanking body . thirdly , the immediate next occasions , as too much familiar company and converse , foolish dalliance , light talk , wantonness of eye , &c. these immediately dispose unto this sin ; and they that say they will use these things , and yet be safe , they are more bold than wise ; there is none long safe , that will not keep aloof off , but still stand too neer a danger ; odds there is of slipping in for him that will needs be treading still too near the pits brink ; and danger there is of being pulled over ( for childrens sports may sometimes be grave and sage mens lessons ) sor him that will needs be as ●…ar as he may go ; and therefore observa●…le it is , that o●… joseph it is 〈◊〉 he hearkened not unto her to 〈◊〉 by h●…r or to be with her , gen. 39. 11. and the wi●…e m●…ns counsel in this case , remove thy way far from her , and come not n●…r the door of her house , prov. 5. he that will needs be walking too n●…ar the beasts den , may haply become the beasts prey , as that young man void of understanding , who passing through the street near her corner , near the beasts den , behold there m●…t him a woman in the attire of an harlot ( out comes the beast ) and she caught him , prov. 7. how much more he who will needs venture into the den it self to play with the beast ; and for other occasions also , job he made a covenant with his eyes , job 31. and good reason , for death comes by the windows in this sence : see gen. 6. 2. 2 sam. 11. 2. finis . notes, typically marginal, from the original text notes for div a42198-e340 * who p●…inted the autho●…s 〈◊〉 of th●… 〈◊〉 , & 〈◊〉 more if h●… had liv●…d . 1 cor. 2. 2. phil. 3. 8. 〈◊〉 . john 6. 29. 1 j●…hn 3. 23. & 5. 13. 1 john 2. 1 ▪ 2. eph. 4. 15. m●… . 4. 4. rom. 1. 17. phil. 1. 27. & 3. 16. rom. 8. 14. col. 4. 6. 2 pet. ●… . 11. 1 cor. 2. 9. rom. 12. 2. j●…r . 10. 3. 1 john 2. 16. 2 cor. 2. 12. prov. 20 21. z●…h . 12. 1. ep●… . 4. 32 james 4. 12. rom. 14. 4. * . * . luke 6. 24. & 18. 25. james 4. 4. 1 john 2. 15. 1 tim. 6. 9 , 10. psal. 119. 6. 1 cor. 1. 13. luke 11. 12. notes for div a42198-e1440 venenatae deliciae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a42198-e2680 2 cor. 6. 15. 2 sam. 24. 10. condimentum ibi saci●…us er at . rom. 6. 21. non tam bene cum rebus humanis geritur ut mel●…ora pluril us ●…laceant . sen. 1 cor. 2. 12. eph. 4 17 , 18 , 19. ad aliquid invenien●…um non pr●…dest mul●…itudo caeco●…um : aug. heb. 5. 14. 1 p●…t . 4 4. e●…rius & ebriojus . 〈◊〉 & ex 〈◊〉 ten●…re . 1 joh. 3. 8. r●…m . 1. 32. is●… . 19. 14. & 24. 20. & 28. 7 , 8. nunquid de sure●… dubitabis , 〈◊〉 : qu●… n●…n 〈◊〉 minor , sed 〈◊〉 . sen. 〈◊〉 . 83. b●…sil . prov. 23. 20. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. 43. 3. 4. et in●…h 〈◊〉 s●…t cum eo . vulg. pr. 31. 6 , 7. eccles. 10. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in se cul●… 〈◊〉 〈◊〉 . dur●… verba plutar●…h . 〈◊〉 ▪ ism . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. craw. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . eph. 5. 18. jer. 5. 7. ezek. 16. 49. 2 pet. 2. 13. 14. tua super s●…ua pauper is necessaria . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus stercoris . in saciendis non quò eundum sed quà . s●…us eg●… illud ●…on facerem , non facerem omnino solus , sed cum dicitur e●…nus , faciamus , pudet non esse impudenten . conf. 1. q. omne malum à minimis . the three ou ts ; drink out of the pot , wit out of the pate , wealth out of the purse . n●…n p●…terat amplius sensu recusan●…e . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vesti●…ia nulla ●…etrorsum . q●…amdiu , quamdiu ? cras & cras , quare non modo , quare non hac 〈◊〉 sinis 〈◊〉 meae , consess . q. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e●…hic . nicom . 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 〈◊〉 v●…ry 〈◊〉 . p●…atum seminis punietur in semine . de muliere sep●…es ict●… . h●…on . ep. qu●… p●…ssit illi●… esse 〈◊〉 ubi ●…ibunalia , ubi accusation●…s , ubi 〈◊〉 i●… a , ubi gladius &c. 〈◊〉 , &c. eph. 5. 6. n 〈◊〉 errare . 1 cor. 6 9. n●… emo tanti penitere . peccatum grande . gen : 20. 9. & 39. 10. ingens flagitium , ad lenonem qu●…m ad leonem . tertul. au●…ust . 〈◊〉 〈◊〉 ●…st 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 , in 〈◊〉 . 〈◊〉 quae ad pue●…ram 〈◊〉 data est , ad re●…is 〈◊〉 instru●… , chrys. see 〈◊〉 . 21. 22. ignominiosus ●…n d●…mo , i●…nominiosus in 〈◊〉 , 〈◊〉 in ●…ro , &c. chrys. nonnunquam d●…jicit d●…s hanc occultam me●…is super●…iam per manifestam carnis luxuriam . aug. ep. u●…i de ●…ncubinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse 〈◊〉 de l●…tere sur●…re 〈◊〉 is ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●…m 〈◊〉 ill●… 〈◊〉 , 〈◊〉 〈◊〉 fuit in 〈◊〉 〈◊〉 〈◊〉 , ●…es 〈◊〉 〈◊〉 n●…n pet●…it , dam 〈◊〉 d●…us in su●…mum dede●…us 〈◊〉 . matt. 〈◊〉 . anno. 1125. publicitus asseverare leviorem esse culpam , si mulier habeat rem cùm bruta pecude quàm cum sacerdote . sine cerere & 〈◊〉 friget venus . 〈◊〉 egisthus quare sit 〈◊〉 〈◊〉 ? in 〈◊〉 ratio est , 〈◊〉 〈◊〉 . nemo diu tutus est 〈◊〉 pro●…imus , cypr. ep. 62. the isle of man: or, the legall proceeding in man-shire against sinne wherein, by way of a continued allegorie, the chiefe malefactors disturbing both church and common-wealth, are detected and attached; with their arraignment, and iudiciall triall, according to the lawes of england. the spirituall vse thereof, with an apologie for the manner of handling, most necessary to be first read, for direction in the right vse of the allegory thorowout, is added in the end. by r.b. ... bernard, richard, 1568-1641. 1627 approx. 278 kb of xml-encoded text transcribed from 209 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a09156 stc 1947 estc s101708 99837516 99837516 1842 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. a09156) transcribed from: (early english books online ; image set 1842) images scanned from microfilm: (early english books, 1475-1640 ; 1437:19) the isle of man: or, the legall proceeding in man-shire against sinne wherein, by way of a continued allegorie, the chiefe malefactors disturbing both church and common-wealth, are detected and attached; with their arraignment, and iudiciall triall, according to the lawes of england. the spirituall vse thereof, with an apologie for the manner of handling, most necessary to be first read, for direction in the right vse of the allegory thorowout, is added in the end. by r.b. ... bernard, richard, 1568-1641. the fourth edition much enlarged. [26], 303, [31] p. printed [by eliot's court press and george miller] for edw. blackmore, at the great south doore of pauls, london : 1627. r.b. = richard bernard. the "isle of man" in this work is an allegorical place. eliot's court press printed signatures a-k; miller printed the rest (stc). with 29 final pages of contents and a postscript. cf. folger catalogue, which gives signatures: a-p¹² . reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets 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creation partnership web site . eng sin -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-02 apex covantage keyed and coded from proquest page images 2007-02 ali jakobson sampled and proofread 2007-02 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the isle of man : or , the legall proceeding in man-shire against sinne . wherein , by way of a continued allegorie , the chiefe malefactors disturbing both church and common-wealth , are detected and attached ; with their arraignment , and iudiciall triall , according to the lawes of england . the spirituall vse thereof , with an apologie for the manner of handling , most necessary to be first read , for direction in the right vse of the allegory thorowout , is added in the end . by r. b. rector of batcomb . somers . the fourth edition much enlarged . london , printed for edw. blackmore , at the great south doore of pauls . 1627. to the right worshipfull , sr. thomas thynne , knight , and to his religiously-affected ladie , the lady katherine thynne : all sauing graces in the blessed way vnto eternall comforts are vnfainedly wished . right worshipfull , since your departure , and now returne to longleate , ( where the poore feele your mercies in set times of releefe and daily almes , and your tenants and common neighbouring inhabitants good entertainment at the generall time of great house keeping ) it was my hap to trauell into , and thorowout the whole isle of man : now its vsuall with trauellers to discourse of their iourneying , and to relate their obseruations . and therefore let none obiect & say vnto mee that of persius , scire tuum nihil est , nisi te scire hoc sciat alter : for i found good in my paines taking : and bonum is communicativum & sui diffusivum , and so quo communius , eo melius . in my very entrance , and afterwards euery where i found written that old ancient precept , nosce teipsum . this lesson i began to take out with diligent obseruation . and it brought to my mind the apostles charge , quisque explorat seipsum , which i laboured to put in practice , and so sought my selfe in my selfe ; for i remembred that saying long since learned , orbis quisque sibi , nec te quaesiueris extra . thus my trauell became very profitable to mee ; and the variety of sights withall procured delight , and turned my paines into pleasure . in my trauelling , i came to the county towne , or chiefest seat there , called soule : where i rested for some time , because it fell out to be the assise weeke for all that iland . where i specially marked how in all things they proceeded against malefactors , according to the lawes of england : in this onely lyeth the difference : there is neuer but one iudge , whereas wee haue euer two appointed in euery circuit , as wee haue now in this westerne , very honorable and religious iudges , quos honoris causa , non possum non nominare , sir iohn walter , lord chiefe baron , and sir iohn denham , another worthy baron of the exchequer , louers of vertue and iustice . and indeed , such ought iudges to be , as was and is this iudge in man. he is a iudge of iethroes choice , & verax , & dei timens , & osor turpis lucri . hee is diuinely giuen , prudent , impartiall , and very quicke ( vpon good information ) in dispatch of causes . hee was worthily attended , as he ought euer to bee , with a worthy sheriffe , with iustices of peace , knights and esquires , gentlemen of singular note and fame in that countrie . this i heard of them , and it appeared by their practice , that they all stand for the maintenance of the lawes , they see their soueraigne well serued , iustice duly obserued , and iudgement executed accordingly . they neuer side with any , for they hate faction : pride and enuy , two restlesse make-bates , who for notorious misdemeanour , i saw bound to the good behauiour . so as now there a caesar-like spirit , patitur superiorem , & a pompey suum parem . they runne all one course , and as true israelites , quasi vir vnus , for publike good . therefore doe the people liue in peace , the land prospereth , iustice flourisheth , vertue is exalted , vice suppressed , and the enemies at home and abroad made to feare . the whole discourse of this excellent order , and carefull proceedings there by me obserued , from my first entrance vnto the end , i am bold here to present vnto your worships , whom i haue now found diligent readers of holy scripture , addicted to priuate prayer , besides set forme for the whole family , to be entertainers of the preachers of gods word , giuing freely to such , benefices as they hap to be void , not being seduced by mens offering large summes to procure aduousons afore hand , as too many patrons bee in these daies . now the lord god almighty hearten you in , and to these things more & more , and to euery other good grace , that may liuely demonstrate to the world the power of sauing knowledge , in the vse of gods abundant earthly blessings so largely bestowed vpon you , with which earnest prayer vnto god for you , and for a blessing vpon these my endeuours to further the same , i humbly take leaue . your worships in all christian seruices , at command , richard bernard . batcombe , may 21. the avthors earnest requests . first , to the worthy reader , whosoeuer , to whom let me but say thus much of this discourse and allegoricall narration ; that in it sunt bona , sunt quaedam mediocria , sunt mala nulla : yet if any thing may seeme distastfull , let thy minde be to take it well , as caesars was , to interpret well the seeming offensiue carriage of one accius the poet towards him , and thou wilt not be displeased . thy good minde will preuent the taking of an offence , where none is intended to be giuen . in discouery , attaching , arraigning and condemning of finne , i tax the vice , and not any mans person : so as i may say with one , hunc seruare modum nostri nouere libelli , parcere personis , discere de vitijs . thou hast heere towards the end of this discourse , the tryall and iudgement vpon foure notorious malefactors . two of them the very prime authors of all the open rebellion , or secret conspiracies , which at any time euer were in that iland : the other two were the principall abettours and the chiefest supporters of them . their names , their natures , and their mischieuous practices , thou mayest find at large in the narration . there should haue beene , at that assises with these , the arraignment of certaine suspected witches : but this was preuented , because the grand-iurie gentlemen could not agree to bring in their billa vera : for that they made question of diuers points , whereof they could not be resolued at that present . 1. whether the afflicted did suffer by onely some violent diseases in nature , producing strange effects , like practices of witch-craft ? which for want of a iudicious physitian they could not discerne . 2. whether the afflicted were a counterfeit , as was one marwood , the boy of bilson , and one mary brosier ? or that he or she hauing some natural disease , did make vse thereof , and counterfeited the rest , as one mainy did , who was troubled with the hysterica passio ? 3. whether being a disease supernaturall , yet might come vpon the afflicted by the operation of the deuill , without the association of a witch , as it happened to iob , and others in the euangelists ? or that the afflicted hath a deuill , and is a witch , and hath by his or her owne wayes , brought this euill vpon him or her , without the practice of any other witch ? 4. whether they might proceed vpon meere presumptions against the suspected , or rather stay till they had more certaine and grounded pro●fet ? 5. whether they could ( none of them being read in any learned tractates touching the practices of witches ) rightly examine the suspected to finde out a witch , and so to bring him or her deseruedly vnder the power of authority ? there is now come forth , by the leaue of authority , a guide to grand-iury men in cases of witch-craft ; my suit is , that they would be pleased to accept of my well-meaning therein . in which all these points before are fully handled ; as also , that there are witches ; who are most subiect to be made witches . how they prepare themselues for the deuill : how satan draweth thē to a league , & becommeth familiar with them . that there are good witches , and the signes to know them . that there are bad witches , and how then practise , and what it is that they can doe , and how many things must concurre in bewitching . what are the signes to know one to be bewitched . that witches may be detected . what are strong presūptions of a witch . what are the certaine euidences against such an one . how throughly to examine a witch : with many other particulars set forth in 28 distinct chapters , fully , and yet with great breuity . the death of fiue brethren and sisters , lately condemned and executed for witches , one more yet remaining , formerly brought before a iudge , and now in danger to bee questioned againe , hath mooued mee to take this paine , not to preuent iustice , nor to hinder legall proceedings ; but that i may not be mistaken nor wronged , as i was once , and more should haue beene , had not the wisdome and goodnesse of so reuerend a iudge accepted graciously of my vpright apologie against vaine accusers . i made a petition then to my lord the iudge , to the worthy then m. sheriffe , and to all the worshipfull of the bench then present , which i am bold to renew againe more publikely , and that now this third time , because it pleased that reuerend iudge so well to like thereof , & to second it , and is wished of many to finde some good effect at the length . the state of poore prisoners is well knowne , and how their soules safety is neglected : and yet our sauiour gaue such a testimony to a penitent theefe , as hee neuer gaue to any mortall man else ; for he told him , that he should be that day with him in paradise . how blessed a worke would it be , to haue maintenance raised for a learned , godly , and graue diuine , that might attend to instruct thē daily ? twelue pence a quarter , of one parish with another in our countie , would encourage some compassionate holy man thereunto : and what is this ? not a mite out of euery mans purse to saue soules . if with this instruction there should bee meanes to set them also on worke , they might get somewhat for food , for raiment . they might so preuent the miserable fruits of sloth ; their mindes would bee imployed , their bodies bee preserued in health , and not pine away , and be consumed with vermine . yea , enforced labour there , would terrifie loose vagrants , lazie wanderers , and the idle rout , from turning the eues , more then either imprisonment or death hitherto hath done . and besides , such as should escape , would by this heauenly meanes of instruction , and bodily labour , become , through gods mercy , more profitable members in the commō-weale afterwards : whereas now they become twice more the children of belial , than they were before . oh , let me be hold earnestly to beseech you , and in all humility to craue your mercifull and tender bowels of compassion towards them . and first of you ( right honourable my lords the iudges ) who sit as gods among men , to giue iudgement vpon this so wretched , and so miserable a generation of mankinde : that , if they die , they may be more ready with all patience and submission of spirit , to receiue their iust reward , and your doome of death vpon them : or , if they be acquitted , and so liue , they may learne afterwards to liue the life of good christians , and so make a good vse of their deliuerance . and would not this reioyce your hearts , to forward such a worke , when your lordships doe know , that the blessed angels doe reioyce at the conuersion of sinners ? next of you ( worthy master sheriffe ) vnder whose wisedome , religious affection , tender mercies , and powerfull habilities the prison , and the prisoners be for the time present . shall not this worke set forward by you , be vnto you an euerlasting remembrance ? then of all you ( right worshipfull the worthy iustices of our country ) by whose authority these offenders are sent vnto prison . oh that it might not displease you , to heare me calling vpon you by name , who , i hope , are well-minded to such a blessed and charitable a worke . yee deseruedly honoured knights , sir george speke , sir iohn stowel , sir francis popham , sir henry barkley , sir iohn windham , sir iohn horner , sir edward rodney , and sir robert george ; and may i not here also name the worthily esteemed of their country , though not at this present in commission with you , sir ralph hopton , sir robert philips , sir charles barkley , and sir edward barkley ? all to be graciously pleased to commiserate their lamentable case , and to helpe forward this worke of pietie and pitie towards prisoners ? o yee other worthies of your country no lesse generously affected , iohn powlet , robert hopton , edward rogers , george lutterell , iohn may , fra. baber , ro. cuffe , tho. breerton , io. coles , william francis , rice dauys , thomas windham , iohn harrington , io. harbin , william capel , and anth. stocker esquires , let the bowels of compassion compasse you about , that you may affect this so good a deed , and be honoured for euer in bringing to passe so rare a charitie . the worke surely would blesse you all . alas , the prison now is a very picture of hell , and ( more is the pitie ) as the case now stands , is no lesse than a preparatiue thereto , for want of daily instruction . it would be , by a faithfull ministery and bodily imploiment of them , a house of correction with instruction , and so happily the way of life . then might charity quicken vp iustice to send offenders obstinately persisting in euill , and abusing their liberty , vnto prison , in good hope of their reformation . the losse of their corporall liberty , might through gods mercy , then gaine them spirituall freedome : health by labour would be preserued , and their soules by wholsome instruction saued . the father of our lord iesus christ , perswade your well-disposed hearts , to such an vnbegun worke , among so many good deeds very famous in this renowned nation . the spirit of the lord god of heauen and earth rest vpon you , to cause you to affect this , and in time to effect the same , by stirring vp the country , and by your owne mercies in your life times , you giuing , and at your deaths bequeathing something thereunto . euen so be it , and the lord god almighty be with you all herein , amen . my suit is to euerie keeper of a prison , if they bee no kinne to master newman , the gaoler in this discourse , that yet they would take acquaintance of him , and become better knowne to him . that their prisoners may by their vertues and religious care , bee betier disposed . my request to poore prisoners is , to redeeme their time ill spent ; to call to god for mercie and pardon : and to moue them hereunto , let them in serious meditation put themselues in minde of these things . 1. that their libertie abused , god hath by the hand of authoritie taken from them , as vnworthy to liue freely in a common-wealth . 2. that as they neglected and despised spirituall meanes of saluation , they are now depriued thereof . 3. that as before they delighted onely with wicked companie , now are they shut vp one with another together . 4. that their ragges are ensignes to them of their ragged conditions . 5. that their filth and ver mine telleth them of their filthie conuersation , and their many sinnes and corruptions . 6. that their want of food is a punishment for such of them , as haue abused gods blessings to gluttony , drunkennesse , and the fruits thereof , wantonnesse , and filthy vncleannesse . 7. that their prison is as it were , a picture of hell , to minde them of their end , whither they are going , if they doe not amend . 8. that their expecting of the assises , is an instruction to look for iesus , the iudge of all the world . 9. that their chaines , fetters and bolts teach them to consider the nature of their sinnes , which hold them bound to answer at the barre of gods iustice . 10. that their desire of life by a psalme of mercie , should moue them to desire eternall life , through the mercies of god in iesus christ , who will be gracious to euery true beleeuing penitent : which graces ( poore prisoners ) god send you : and feare onely to die eternally . before i end , i haue a suit to all that professe the law , that if in this allegorie , fetched from such termes , as be better knowne to them , than to my selfe , i doe mistake , they would be pleased to passe ouer that , and make vse with me of the spirituall sense , which is the drift of my labour herein . and so at the length , i take leaue , with my prayer to god for the peace of ierusalem , and for a prosperous successe to all that loue the israel of god , with our countreyes glorie and safetie . amen . the isle of man , or , the legall proceedings in man-shire . lament . 3. 40. let vs search & try our waies . the lamenting prophet ieremie in his daies full of lamentation and mourning , seeing and also partaking with others of those miseries , which befell the state of the iewes , iustly procured at gods hands for their sins , doth heere giue them aduice what was best to be done , that in this their distresse god might shew them mercy ; and that was to repent and turne vnto the lord , to the effecting whereof , hee counselleth them 2. things laid downe in my text. 1. to search out sinne , 2. and to put it to triall . in the handling whereof i will proceed as heere wee doe against a lewd and wicked malefactor , legally , according to the lawes of this realme . the first part of my text is to search : wee know , that when one hath offended the lawes , hath committed any felonic , murther , treason , or done any outrage , for which hee is to be apprehended , hee presently flying & hiding himselfe , is pursued , and sought after ; diligēt search is made to attach him . the malefactor heere which doth so much harm on euery one , euery where without ceasing , is sinne. this is a notable theefe and robber , daring to set vpon any . hee robbeth god of his honour , and man of gods fauour . this theefe stole from angels their excellency of glory , from our first parents their innocencie . this is hee that robbeth vs of our graces , the spirituall money which we haue in the purses of our heart , to helpe vs in our iourney to heauen . this villaine bereaueth vs of our goods , driueth away our cattell , spoileth vs of euery temporall blessing , of our health , our peace , our liberty , and plenty . he it is that vtterly vndoeth vs , and maketh our estate miserable , that we cannot thriue in any thing , body or soule . this is a murthering theefe , wheresoeuer hee breaketh in , by day or by night , there will hee either kill or be killed ; man and sinne cannot both liue together . most bloudily cruell hee is , for hee will spare none . he slayeth the hoarie head , and killeth the tender mother with the new-borne babe . hee regardeth no person , no sex , no age , of so murtherous a disposition is he , and so inhumanely barbarous . he is a very strong theefe , no human power can subdue him ; hee taketh man and bindeth him : for iniquitie taketh the wicked , and holdeth him with the cords of his owne sinnes . he will beare rule where hee commeth , all must obey him . he will command the reason , reigne ouer the will , and swagger ouer the affections , and leade captiue the whole man , and make him seruiceable to his lusts ; yea , and make him spend his whole estate to maintaine him in his lustfull humors ; whether it be in pride , or drunkennesse , or gluttony , or idlenesse , or whoredome , or whatsoeuer else it is ; he both must and will haue maintenance , else will hee set all on fire : for wickednesse burneth as fire . this is an vngratefull and mischieuous theefe : for let any entertaine him and fauour him , he will worke their ouerthrow . yea , so vile a villain is he , that the more any make of him , the worse hee is to them : for , hee with-holds all good from them , hee procureth mischiefes to light vpon them . hee keepeth out grace from hauing any entertainment . hee smothereth conscience for speaking ; hardeneth the heart for feeling ; blindeth the iudgment frō discerning ; stoppeth the eare from hearing any good counsell ; lameth the feet from walking in gods paths ; benummeth the hands from doing duties of charitie , and maketh the tongue to falter in speaking of holy things . neither yet doth he this onely ; but he worketh enmitie betwixt his fauourite & his best friend , euen betweene god and his own conscience . and to make vp the height of his mischiefe ; the more to strengthen himselfe against his foolish and vnhappie friend , hee , at vnawares to him , letteth in , and that into the best room , ( euen the heart ) his great and most deadly enemy the deuill . thus couetousnes did let him into iudas heart , and set him on work to betray christ . flatterie let him into the hearts of the false prophets , to deceiue ahab . carelesnesse lets him in , to hinder the fruit of the word . losse of gods graces lets him in , & seuen worse with him , to ruine a man vtterly . hypocriticall vain-glory , and couetousnesse did let him into the hearts of ananias and saphira : for vain-glorie made them sell all , to make a shew to bee like barnabas : but couetousnes with vnbeleefe aduised them to withhold some of the money , lest they should happen to want : but how to do this , & keep their credit they knew not ; therefore hypocrisie , vaine-glory , couetousnesse , and vnbeleefe called in satan , to heare his counsell ; who taught them to lie vnto the holy ghost , but to the death of them both . thus wee see , what an vngratefull villaine sinne is to his best friends . lastly , this theefe is a pestilent subtile theefe . sinne is deceitfull ; it beguiled adam , dauid and salomon : yea , saint paul , one once rapt vp into the third heauen , doth acknowledge that it deceiued him . and whom hath it not deceiued ? he is therefore carefully to be auoided and taken heed of : and this robbing , murthering , strong , vngrateful , mischieuous and subtill theefe diligently to be sought out . but before search can be made , a watch must bee set to espy him out , that he may be attached . the watch-man appointed for this purpose , is godly iealousie , who hath euer an holy suspicion of a mans owne waies , lest in any thing , at any time , he should mis-behaue himselfe . this vigilant watchman hath with him two assistants , euer to accompany him ; the one is loue-good , a zealous fellow for god & good duties : the other is hate-ill , an angry and waspish fellow , and of a fierce countenance against sinne . these three euer keepe together , so as sinne cannot so cunningly enter , but they can as quickly espie him , and as speedily pursue him , and put him to flight . the place where these are set watchmen , is called soules-towne , a towne of great resort , a thorow-fare , neuer without trauellers , ill motions , day and night ; and the posts , which are satans suggestions , euer and anon passe thorow , and many at the common inne , the heart , take vp their lodgings . this towne is very spacious and large , for besides many back-sides , by-lanes , and out-corners , there are foure great streets : sensestreet , thought-street , wordstreet and deed-street ; in some of which this lewd companion sinne , and his cope-mates will be found wandering . when the watch is set , they haue a charge giuen them by one in authority , which is this ; keepe thy soule diligently : and withall to haue a watchfull eye to the inne , and to take heedlest at any time there be an heart of infidelitie to depart from the liuing god : commanding also the watch-men to exhort one another daily , lest their hearts be hardened with the deceitfulnesse of sinne . these watch-men haue also a watch-word giuen them , euen a word of preuenting grace ; saying to them , this is the way , walke in it , when they are turning to the right hand , or to the left . to this watch-word , godly-iealousie with his associates doe willingly attend , keeping carefully the watch , so as the theefe is descried , & presently they make hue and crie after him . this hue and crie is written by the bible clark , and containeth infallible markes to discouer sinne , whereby it may bee certainly knowne ; and they are these : 1 by the law of the ten commandements : for by it commeth the knowledge of sinne : for euery failing in that which is commanded , and euery thought , word & deed against that which is forbidden , is sin . 2 by euery exhortation to vertue , and euery dehortation from vice : being appendices to the commandements , shewing what we ought to doe , and what ought to be shunned and auoided of vs. 3 by euery threatning which is the word of gods displeasure for sinne. 4 by punishments inflicted , which is certainly gods hand for sinne ; for were hee not prouoked by sinne , hee would not afflict vs. 5 by the humble confession of such as haue acknowledged their sinnes in particular . 6 by plaine accusations laying sinnes to mens charge , isai . 59. 3 , &c. 7 by reproofes & checks for sinne , 2 chron. 19. 2. 8 by places numbring vp sinnes by name in sundry scriptures , rom. 1. 29 , 30 , 31 , 32. 1 tim. 1. 9 , 10. 2 tim. 3. 2 , &c. 1 cor. 5. 11. galathians 5. 19 , 20 , 21. reu. 21. 8. pro. 11. 1. mich. 6. 11. 9 by the description of sinne , shewing what it is , as in 1. ioh. 3. 4. & 5. 17. ro. 14. 23. pro. 21. 4. & 24. 9. & 14. 21. 10 by the description of godly men negatiuely , by such things as they ought to auoid , as in psal . 1. 1. & 15. 3. 5. & 24. 4. ezek. 18. 6 , 8. isa . 33. 15. psal . 101. 3. & 16. 4. lastly , by the description of wicked men , by their bad qualities and conditions , psal . 10. 2 , 11. & 12. 2. 4. & 57. 21. the hue and cry thus set out , it is carried by the spirit of supplication , crying mightily to the lord for grace & mercy to helpe in time of need , as dauid did ; who saw sinne before him , and then made hee hue and cry , saying : haue mercy vpon mee , o lord , according to thy louing kindnesse , according to the multitude of thy mercie doe away all mine offences . this hue and cry must not be let slip at any hand , but be carried along in the pursuit , lest in following of sinne , men be deceiued , and solid vertues bee attached in stead of vices . for this wee must know , as vices haue not a few friends , ( as after shall bee shewed , ) so vertues haue many enemies ready to informe against them , that they may be pursued after as malefactors , that sinne in the meane while may seeke shelter and escape : and the enemies are these : 1 one mr. out-side , in the inside a carnall securitan , a fellow that will come to his church , keepe his sundaies and holy-daies : but yet in the congregation while hee sitteth among others , sometimes he is nodding , and sometimes fast a sleepe ; and if he abide waking , then is his mind wandring abroad , so as he remaineth still ignorant , without any effectuall power of the word ; and being out of the church , hee is presently vpon his worldly businesse . this fellow cannot abide any after-meditation , or christian conference with others of that which he hath heard ; and if hee espie any meeting together for this purpose , then he maketh information against them , and is readie to send the hue and cry , as against a priuy schismaticall conuenticling , and vnlawfull meeting . this is a vulgar ignoramus , and a blockish aduersarie . 2 the second is , sir worldly-wise , a very foole to god , a selfe-conceited earth-worme , whose wisdome is from below , and therefore sensuall , earthly , and deuillish , who proudly with much disdaine , condemneth and contemneth the wisdom which is from aboue , pure and peaceable , sincere and charitable ; and is ready to send the hue and crie after it , as after foolish and doting simplicitie . 3 the third is sir luke-warm : this fellow is a temporizing time-seruer , iacke on both sides , he is all in the praise of moderation and discretion , one very indifferent between this & that : hee cannot endure feruent zeale , but would haue hue and crie sent against it , as against a fiery mad-brain'd rashnesse . 4 the fourth is sir plausible ciuill , a fashionable fellow , framed to a commēdable outward behauiour for ciuility , but in matter of religion he hath no more , but what he hath by common education , custome , and example of others . to the life of religion hee is a stranger : strict seruing of god , and a more narrow search of our waies , he holds to bee foolish scrupulosity , and is desirous to haue the hue and crie sent out against it , as against phantasticall precisenesse . 5 the fift is , master machiauell , a mischieuous companion : all for policy , little for piety , and then in pretence only : hee is a very iehu , zealous against baal , to root out ahabs posterity , for the more sure settling of the kingdome to him and his : but in state idolatry , a very ieroboam , to keepe the kingdome from being reunited to iudah . he cannot suffer gainfull abuses to be reformed : but if any attempt any such thing , he accuseth them for factious turbulent spirits , & so would he haue the hue and crie made against their endeuours as against some puritanicall tricke . 6 the sixt is one libertine : this licentious fellow hath a chiuerell conscience , caring for nothing but how to passe on along his life in pleasurable contentments . religion by him is held to be but a deuised policy to keep men in awe of a deity ; and therefore when he seeth religion to be made conscience of , he presently causeth hue and cry to be made against it , as against hypocrisie . this prophane enemy laugheth at , and mocketh at christianity . 7 the seuenth is , scrupulosity : this is an vnsociable and a snappish fellow , he maketh sinnes to himselfe more than the law condemneth , and liueth vpon fault-finding . weaker apprehension is his father , and mis-vnderstanding his mother , and an vncharitable heart his nurse . the vse of christian liberty , if it bee more in his conceit than he pleaseth to like wel of , then would hee haue the hue and cry sent against it as against carnall security . this is a riged and censorious aduersary . 8. the eight is the babling babylonian : this is a doating companion , and superstitiously foolish : hee boasteth of antiquitie , though his waies be nouelty : yet hee will haue it the old religion , and if any forsake it as idolatry , those he condemneth for schismatikes , and labours to haue the hue and cry sent out against all reformation in christiā churches as against heresie . this is a bloudy antichristian aduersary . these are the principall informers ( for i passe by petty companions ) which endeuour to misleade the pursuer of sinne , and to set him to attach very eminent and excellent vertues for vices . therefore it is necessary to haue sinne set out by marks infallible in the hue and crie : else this subtill villaine sinne will craftily beguile the pursuer , and will escape either by the shifts which hee can make to deceiue him , or by his many friends hee hath to keepe him from being apprehended . the shifts which commonly a theefe maketh to escape in his flying away , are two : 1 is his counterfeiting the habit of an honest man : so sinne craftily putteth vpon himselfe the shew of vertue , as iehu did piety , for the getting of a kingdome , and establishing of it to himselfe : whose sinne was couered with a pretended & hypocriticall zeale for the lord. ananias and saphira made shew of liberality like that of barnabas , not discernable till peter discouered it . for as satan can transforme himselfe into an angell of light , and his apostles into the apostles of christ : so can sinne , the seed of satan , put vpon it selfe the counterfeit of vertue . 2 a theefe will alter his name , and by assuming the name of an honest man oftentimes escape away ; and after this manner also escapeth sinne , vice getting vpon it the name of vertue . and so drunkennes escapeth vnder the name of good-fellowship ; couetousnes vnder the name of good-husbandry ; filthy ribaldry , vnder the name of merriment ; pride of apparell , vnder the name of decency and handsomnes ; bloudy reuenge for wrongs offered , escapeth vnder the name of valour . foolish wastfulnes , vnder the name of a franke and liberall disposition ; superstition vnder the name of deuotion of fore-fathers and the old religion . remisnesse in punishing , vnder the name of gentlenesse ; flattery , vnder the name of vnoffensiuenes ; luke-warmnes in religion , vnder the praise of discretion ; and many such like foule vices , do thus deceitfully hide themselues , and so escape vnattached . if by these his shifts hee cannot escape godly-iealousie , that constant pursuer , then will he seek to be holpen by his kindred and friends : for sin hath many , who will either so defend him , or excuse him , or deny him , or hide him , or make him so little in fault , as will almost perswade godly-iealousie , that it is euen needlesse so eagerly to pursue after him . 1 the first of these is his grandsire-ignorance ; for he knowes no sinne , he cannot reade the hue and cry : he breedeth sin , and bringeth him vp , and maketh no conscience of it : if sinne get into his house , he holds himself safe enough . 2 the second , his brother error , the sonne of ignorance ; this fellow mistaketh all , and misconstrueth the whole hue and cry , and can finde no fault with sin , and so endeuoureth to send the pursuer another way . 3 the third is his cousin opinion , and this will hold the pursuer with a long and tedious disputation , questioning the act , whether it bee a sinne or no ? and will endeuour by probabilities to make it no sinne , that so hee might make the pursuer to desist . thus sinnes of profit and such as may preuent certaine dangers are disputed , pro & con , as men say . the sinne of vsury by many is brought vnder opinion , as lawfull some way . so the sinne of idolatry , to goe and heare a masse without inward reuerence , as it was disputed in queene maries daies , to preuent the eminent danger of death then ; many sins euident enough are made disputable if they yeeld profit , or be delight-some to the flesh , or such as may helpe to keepe a mans person or state in safety ; for all these opinion will be a proctor . 4 the fourth is , one master subtiltie , his wit being attended on by little conscience of the truth . this man commeth with his distinctions to cleere an act from sinne ; thus with his latria & doulia , he will haue idolatry no idolatry : so with his biting and not biting , and lending to the rich vpon vse , but not to a needy brother , damned vsurie must bee no sinne. this subtilty of wit with a chiuerell conscience , maketh foule sinnes to passe along as no sinnes . 5 the fift is called custome ; this old syre , patronizeth many vaine and sinfull practices . by this the iewes held it no sinne in them to demand , and in pilate to let loose to them , a wicked barrabas , one worthy to die for insurrection and murther . 6 the sixt is a popish fellow called fore-fathers : hee aduanceth his ancestors and their worth , and thinketh so well of them , that to imitate them is no sinne . thus the samaritanes iustified their false worship . 7 the seuenth is one sir power ; he maketh euer that warrantable , which law establisheth , ordaineth and decreeth . great and capitall sinnes in the romish synagogue are thus countenanced . 8 the eight is sir sampler , who produceth for patternes great mens and learned mens examples , as if they could not doe amisse : but whatsoeuer they doe or say , it must be good and lawfull , and therefore imitable without sinne . 9 the ninth is sir most-doe , who maintaineth sinne from a generall practice , because multitudes do it here , and there , and euery where ; & therefore no sinne to doe such a thing , which almost all , or the greatest part doe . 10 the tenth is one sir silly , one made all of good meaning , who will qualifie the fact by thinking no harme , or intending well . thus would saul haue iustified his rebellion , and abimelech excused his taking of abrahams wife . and thus vaine persons excuse their wanton communication , lasciuious songs , foolish iestings , and such like , saying , they meane no harme , they only make themselues merry . thus sir silly is hee that maketh simple soules plead good meaning for all their foolish superstitions , blind deuotions , and licentious merriments . the eleuenth is vaine-hope : this teacheth to put off the fault to some other , as adam to euah , and euah to the serpent , and to deny the fact , as cain did , euen to god himselfe , hereby hoping to shift off sinne , and to escape punishment , who maketh god all of mercy . the twelfth is the lord presumption : hee feareth not iudgement , he blesseth himselfe in his euill waies , he maketh a couenant with death , and a league with hell , and suffers sinne to be his daily guest , and will let the hue and crie passe along without any feare of perill , as nothing at all concerning him . the thirteenth is sir wilfull , hating to be reformed : this is an obstinate friend for sinne , who will wilfully defend it , and bee carelesse of all reproofes . this fellow in contempt will tread downe the hue and crie vnder his feet , and maintaine sinne . the foureteenth is sir st. like , which vnder the shew and shadow of piety , and pretended honesty , wil couer much iniquity , and hide it for a time , that it be not taken by the pursuer with the hue and cry ; such were the hypocriticall scribes and pharises . these great ones , and many other moe , are the friends of this theefe and rebell : but yet for all these fauourites , godly-iealousie espies him out , and his harbour , and presently goeth to a iustice of peace , to procure a warrant for the constable to attach him , and all his companions with him . the iustice is not one of a meane ranke , or any petty iustice , but the very lord chiefe iustice of heauen and earth , the lord iesus : for it is hee that can giue the warrant to attach sinne , no other warrant will sinne obey . the warrant is the power of gods word . the forme of which warrant is , ( as you see in my text ) to search out and attach sinne with all his associates , and to bring him and them before authoritie , to answer to such things as shall bee obiected against them , in his maiestie the king of heauens behalfe . the procuring of this warrant , is by going vnto , and conferring with some of the lord chiefe iustices secretaries , the writers of holy scripture , setting downe this charge , as ieremie doth here , to search and try our waies . this warrant procured , godly-iealousie taketh and carrieth to an officer which hath authority to make search and attach sinne . this officer , without which sin neither can , nor indeed will be attached , is vnderstanding , who knoweth what sinne is . now as there bee foure sorts of officers which may attach felons by warrant , the deputy-constable , the tithingman , the petty constable , and the head constable : so is the spirituall officer fourefold . 1 the deputy-constable is commonly some neighbour , intreated to performe the office in the others absence : this is the very shadow of a constable , and will not willingly intermeddle in any thing : so as the people where hee dwels , may do , for all him , what they list . this deputie constable in this spirituall towneship , is the vnderstanding darkened , the sonne of ignorance , and grand-childe of blindnesse of heart : this is a blinde constable , and hath neuer an eye to see with . this suffers all disorder in the whole man or soule-towne-ship . heere be such as bee alienated from the life of god , past feeling , giuen ouer to worke all vncleannes with greedinesse . all the affections are quite out of order , and no care taken for their reformation : for this foolish fellow imploieth himselfe about his grounds , cattell , sheepe and oxen , about buying and selling ; as for the estate of his soule , he is to it a very stranger : he knowes the price of corne , oxen , and sheepe ; but what is the excellencie of vertue , what the euill of vice , what the price of his soule , hee neither knowes , nor cares to know . 2 the tithingman , which commonly is a meane fellow , and so contemptible , as few or none care for him . and therefore hereupon is very little or no reformation where hee hath his dwelling . if any amendment be sought , it is onely for some notorious shameful misdemeanours , and he must be much called vpon for this too , else no reformation thereof ; and as for many other offences , there is no care had at all . this tithing-man is grosse-vnderstanding , like one purblinde , who cannot see a farre off , but only grosse transgressions forbidden in the law , according to the sound of the bare letter only ; as theft , murther , adultery , and so forth . the spirituall meaning and large extent of the commandement , hee is wholly ignorant of . this purblinde tythingman suffers a number of disorders in his towneship , and must be much vrged to see very grosse and foule misdemeanours ; else will hee not seeke to reforme them . 3. the petty constable , which is some ciuill honest man of the parish , and perhaps hath some country learning , but yet is an one-eyed fellow , halfe-sighted , and so passeth by many faults . this pettie constable is the vnderstanding somewhat cleered : hee hath an insight into the morall law , who by ciuill education , some art and learning , & an outward forme of religion , and reading in the bible now and then , can speake of the gospell historically , and prettily discourse of religion . but this his knowledge is onely superficiall , for neither in the common-law , which is the law morall , neither in the statute law , the law of the gospell , or law of libertie , is he any professed student . hee is no innes of court man , neuer brought vp in the inner temple . he maketh neither the common , nor statute law his profession . as he is no student in these , so he is no practitioner , but onely aimeth at ciuill behauiour , common honestie , and careth to be held onely a christian at large , and to professe the religion of the present state , without any more curious endeuour to proceede farther to finde out the power of religion . therefore where this kinde of vnderstanding dwelleth , there care is had onely to see to disorders against ciuill honesty and common morall duties , and against courses apparantly dangerous to his outward estate ; and those things which may offend the most or the greatest sort amongst men . this halfe-sighted constable , a superficiall fellow in diuine truth , aimeth at no more . the sinnes immediately against god and against his gospell , as vnbeleefe , impatience , pride , disdaine , enuy at other mens gifts , presumption of gods mercie , abuse of his fauours , and many such , he taketh no notice of , but permitteth them to liue where he hath to do , without controule . 4 the head or chiefe constable is a man of a right and good vnderstanding , knowing his office , and the duties thereto belonging , with care and conscience to discharge the same : for he is studious in both laws , and a good practitioner therein . this chiefe constable is illuminated vnderstanding : this is one , that hath both his eyes to see with , of nature and of grace , hee is well read , both in the common-law , the law-morall , and the statute-law , the law of liberty , the gospell of christ , he hath been a long practitioner in both , and is called the spirituall man , who can discerne and iudge of all things . the place of his common abode and dwelling , is in regeneration , a very healthfull , comfortable & commodious habitation . hee is no straggler , but loueth to keepe home , and to looke to his office . hee hath an excellent family , his wife is called grace , his two sonnes , will and obedience ; his three daughters , faith , hope , and charitie ; his two seruants , humility and selfe-deniall ; and his two maids , temperance for his summer-house of prosperity , and patience for his winter-house of aduersitie . this chiefe constable , where hee dwels , keepeth very good order , hee suffereth not the rebell sin to rule and swagger in the towne ship of his soule . if drunkennes , as once in noah , or adulterie , as once in dauid , or pride of heart , as once in hezekiah , or enuie , as once in mirriam , or such like happen to bee found where hee hath to doe , he speedily sendeth them packing . for though they may at vnawares perhaps creepe in , and bee found where hee dwelleth , in some street of his towne , yet they get there no abiding place : though hee cannot euer and at all times preuent their creeping in , yet hee alwaies taketh care that they settle not themselues where hee hath to doe , but will dislodge them whersoeuer he shall finde them : for hee is very careful in his office , to discharge it to the vtmost . this chiefe constable is hee to whom godly-ielousie bringeth his warrant , to seeke out the rebell sinne and to attach him . this constable hauing receiued the warrant , presently addresseth himselfe to make the search . but for that sin is master full ( especially euery * capitall sin , which is attended on by many other ) and will not easily submit , but dare make opposition against authority , till hee be ouer-mastered : therefore this man takes with him sufficient companie , to watch sinne for escaping , to goe very strongly to attach him , and to hold him when they haue him , so as neuer a friend may dare to side with him . first , he taketh his owne two seruants , humility and selfe-deniall , which euer in euery search necessarily attend him . then going together , hee calleth vpon his next neighbour , godly-sorrow with his seuen sonnes , ready to beare them company , 2 cor. 7. 11. the first of these is care to finde out sinne , that it may not be hid . the second is cleering , which , when hee espieth sinne , will not winke thereat , nor partake with it . the third is indignation , a fierce fellow , which can neuer looke vpon any sinne , but with a godly anger . the fourth is feare , not naturall or dastardly feare , nor seruile feare , all too base-minded to attach sin ; but such a feare as maketh him to stand in awe of god , reiecting all fellowship with the wicked and partakers with sinne . the fift is vehement desire to apprehend sinne , to be in gods fauour , in loue with the godly , and free from his own corruptions . this is a stirring fellow . the sixth is zeale , who dare seaze vpon euen the most capitall rebell , for hee is like to phinees , ready to thrust him thorow , and to kill him wheresoeuer he findeth him . the seuenth is reuenge , who answereth to his name ; for hee desireth to pay sinne home for the wrong hee hath done him , and would haue him proceeded against to the vttermost . this fellow iustily layeth hold on sinne , and bindeth him at the chiefe constables command , to leade him away . these are able to take prisoner the sturdiest rogue , the stoutest rebell , & strongest theefe . what sinne in the soule is it , which this chiefe constable with his men , his neighbour godly sorrow , and his seuen sonnes cannot ouer-master , and leade by gods grace captiue , and make it the kings prisoner ? as the constable goeth with these his many neighbours , and with his own seruants , to the number of ten besides himselfe , a couple of busie fellowes vncalled thrust in themselues to increase the number . the one of these is selfe-loue , a pestilent fellow : for he not onely can hinder the constables diligence in taking paines to search , but in searching to be too partiall , and ouerrespectiue to himselfe , if the sinnes sought after be either pleasurable or profitable : but also withall , hee can dull the spirit of godly-sorrow , and doe his seuen sonnes very great mischiefe , as by their confessions afterward it doth appeare . therefore when the constable vnderstanding espieth him , hee commandeth forth with his seruant selfe-deniall to put him out of the company for hindering the search . the other is selfe-conceit ; the former lewd companion disordereth all the affections ; this blindeth iudgement , by the ouerweening of a mans selfe , and will picke the warrant out of the constables pocket , and will blow out the candle-light which is in the constables hand , if hee bee not preuented . this wretched fellow of all wise men is held a foole : for the way of the foole is wise in his owne eyes , and there is more hope of a foole than of him that is wise in his owne conceit ; and therefore are we dehorted from being wise in our owne eyes , or leaning to our owne wisdome ; and a woe is pronounced against such : yet is the foole a very dangerous foole , and a knaue too ; hee will so deceiue by flattery . hee will make a man beleeue his waies to be cleere in his owne eyes , when the end thereof is death . yea , can beguile a generation of men , and make them to thinke themselues pure in their owne eyes and sight , and yet are not washed from their filthinesse . such as conceited foole was the laodicean angell . the constable therefore commandeth his man humilitie , to thrust this foole and knaue out of their company , before they make search for sinne : for if these be suffered to goe along with the rest , labour is but lost , sinne will neuer bee found out and attached . now when the constable hath rid away these two troublesome companions , ( for they vsually go together ) then hee goeth on to the place where hee knoweth that sinne hath taken vp his lodging . the place is a common inne , an harlots house called mistris heart , a receptacle for all villaines , whores , and theeues , and for all dishonest persons whatsoeuer , none denied house-roome or harbour there . and that shee is such a dishonest woman , is cleere and euident , as in her arraignment shall be fully proued . but to couer her naughtinesse as much as she may , shee hath gotten into her house one called old-man , corrupted by her deceitfull lusts , to become her husband , when indeed she is his owne daughter ; and so liue they in incest together , and keepe rout and ryot night and day . if any honest traueller ( a good and godly motion ) happen sometimes to fall in there vnawares , hee is straightway denyed entertainment . her answer is by and by , that her lodgings are taken vp for other manner of men , there is no roome for any such troublesome guests as these be : none can bee merry for them where they come , hindering all good fellowship . the house which this harlotry dwelleth in , hath many in lets , fiue doores open for their guests to come in at . these fiue doores are the fiue senses . the first is the doore of hearing : the first that euer was open to let in sin , as wee may learne in the serpents beginning to tempt euah . at this doore entreth in lying , slandering , backbiting , filthy communication , flattery , swearing , error , heresie , false-doctrine , tale-bearing , blasphemie , and with these enter also ill opinions of one another , vnchari table iudging , ill-suspicion , rash credulity , and many other sinnes , caused and committed by the tongue , through want of wisdome and charity . the second is the doore of seeing , at this enter in the lusts of the eye ; fornication , adultery , couetousnesse , desire of naboths vineyard . the marriage of the sonnes of god with the daughters of men : achans theft , who saw a wedge of gold , and desired it , and tooke it : many are the sinnes which enter in by this doore , through want of chastity and contentment . the third is the doore of tasting ; at this enter in ryot , gluttony , drunkennesse , reuellings , and the fruits thereof , chambering and wantonnesse , prodigality , quarrelling , and fighting ; and many other cursed effects of seeking to satisfie the appetite : which the godly man auoideth , and also the very occasion thereof , by sobriety and temperance . the fourth is the doore of smelling ; at this enter in foolish niceties , perfumings , and other allurements to daliance , effeminatenesse , and such like . the fift is the doore of feeling ; at this doore entreth wantonnesse , lasciuiousnesse , and other fruits of the flesh . these be the doores by which all sinne ordinarily entereth into the heart , except originall sin bred within , and brought from the wombe ; as also sarans immediate suggestions , suddenly cast into the heart . when sinnes enter in , at any of these doores , they first come into the hall , where attendeth commonsense to welcome them . then they goe into a parlour , a more inner roome , and there stayeth fantasie to entertaine them . after this , they ascend into an vpper chamber , & are there receiued of intelligence , who presently acquainteth mistrisse heart , the mistrisse of the house with it , which is in her dyning-room , what are the company and number of her guests come in : for this hostesse is a stately dame , and is not to bee spoken with by and by . thus as you haue heard , are her guests entertained and brought in vnto her . with her are eleuen daughters attending her as maids , lewd strumpets , and as impudent harlots as her selfe . these eleuen waiting-maids , are the eleuen passions of the heart , corrupt , disorderly and immoderate wautons , which bee these . the first is loue , set all on pleasures , profits , honours , and wholly vpon worldly and fleshly vanities ; contrary to that in 1 iohn 2. 15. loue not the world , nor the things that are in the world . the second is hatred , which is contrary to loue , setting it selfe against gods word , good men , & good things , a mischieuous maid euer setting one another at oddes , and disquieting often the whole house and the table of guests . the third is desire , neuer content , but would haue sometimes this , and then that , now here , now there , neuer resting , neuer satisfied with either riches or honours , or varietie of pleasures . the fourth is detestation , contrarie to desire , which loatheth and cannot endure good counsell , good companie , godly conference , much lesse reproofe or any opposition in her wayes . the fift is vaine-hope , which possessing the heart , maketh it foolishly presumptuous . the sixe is despaire , contrary to hope , which causeth acts against reason , against nature sometimes : as it did in achitophel , in saul , in zimri , in iudas , who killed themselues . it also maketh men runne into dissolute and rebellious courses , euen to walke wilfully on in euill , as being without hope . the seuenth is feare , which passion doth so slauishly captiuate the mind , as it will make a man forget his dutie to god , so as he may escape danger with men , as it did peter , and pilate : and is euer a false friend in aduersitie . the eighth is audacity , contrary to feare , which maketh a man foole-hardy , without deliberation to thrust himselfe into imminent dangers , as it did the israelites . the ninth is ioy , which cheereth a man when hee hath that which he delighteth in , be it neuer so ill , as it did the inhabitants of the earth at the destruction of the two prophets . the tenth is sorrow , contrarie to ioy , which afflicteth the soule , causing weeping and wailing , lamentation and mourning , often with an out-cry , as in the land of aegypt . the eleuenth is anger , which commeth vpon a man , not onely for apparent iniury , as on dauid against nabal , but vpon imagined wrongs , as on haman against mordecai , naaman against elisha , and ahab against micaiah . there is no passion contrarie to this : for though quietnesse be contrarie to anger , yet it s no passion : therefore they are but eleuen , as thomas aquinas reckons them . besides these attending very diligently on mistris heart , she hath a man-seruant called will. this will hath three at command vnder him , the feet , the hand , the tongue , like the hostler , tapster , and chamberlaine . all these are at mistris hearts and her maids commands . if loue in a maid affect a young man , though all her friends bee against it : yet marke how shee sets will on worke for her . i will haue him ( saith shee ) though i neuer haue good day with him . will here must make the match against all gaine-saying . iudah he lusted after one hee saw in the way ( not knowing it to be tamar : ) will must here make the filthie bargaine . what , saith she , wilt thou giue mee ? i will ( saith he ) giue thee a kid. as loue sets will a worke , so doth hatred , as we may see in esau , i will kill my brother iacob . so doth desire , as in adoniah , who said , i will be king. in gehezi , greedy of gaine , i will run after him : will heere made the feet to runne , the tongue to speake , the hands to receiue . so in iudas , to betray christ , will must doe it . what will you giue mee , and i will deliuer him into your hands ? thus to these and all other passions , this will is made a packe-horse , a slaue , and without him they can doe nothing . will is the man that must euer doe the deed for euery passion , though they bee contrarie one to another : miserable is his seruice , that must bee commanded by so many mistresses , and so disagreeing among themselues one from another . when the heart hath entertained her guests thus as you haue heard , and receiued them into her dyning-roome , prouision is presently made for them , yea shee hath it euer ready for them , as neuer being without many guests . the table is spred , which all must sit at , and this table is instabilitie : for inconstant are the thoughts of the whorish heart . the table therefore is not square , but round , turning about both for more company , and also that her guests may take their places euery one of them as they come without discontent . for albeit there bee degrees and differences of sinnes , yet to her they are alike welcome , one as well as another : although some at one time sit neerer to her than at another , as guests doe that sit at such a round table . the table-cloth that couereth it is vanity : for vpon instabilitie with such vicious guests , what can there be but vanitie ? this salomon found in all his inuentions , eccles . 1. the bread set on the table , is the fitnesse of euery sins proper obiect , without which , sinne actuall can no more liue than a man without bread . the salt which seasoneth sinnes appetite to feed it selfe is opportunitie , for time , for place , for person ; this sharpneth sinne to bee working , as the appetite to receiue food , when it is well seasoned . the trenchers to eat on , are strength of euery mans nature to act sinne. the napkins to make cleane their hands and mouth in eating , are the pretended shewes of vertue , contrary to these vices , by some good workes ( so they wipe their mouthes , as the harlot in the prouerbs ) and by some good deed of either one kinde or other outwardly done : and thus they wipe cleane their singers , and will not bee thought to be the vncleane persons which they are taken for . the dishes of meat set before them , are onely three . the first is the lusts of the flesh , and this is serued vp in the plate of pleasure . of this dish feedeth heartily adultery , fornication , incests , and all other of the like nature . the second dish is lust of the eyes , and this is serued vp in the platter of profit . hereon feedeth couetousnesse , vsurie , oppression , briberie , extortion , vnhonest gaine , and such like . of one of these two dishes doeall sinnes taste , except the sinne of swearing , in which is lewd prophanenesse of heart , but neither pleasure nor profit as in other sinnes : though by swearing vngodly men sometimes in buying and selling make gaine vniustly . the third dish is pride of life , and this is serued vp in the charger of worldly estimation . this is a very windy meat , which puffeth vp the minde with vaine-glory of an empty title of some honour , as a bladder is with winde , and yet is very costly feeding . on this dish feedeth arrogancie , pride of spirit , loue of eminencie , desire of superiority , and outward reuerence , and such like , for which they are made to pay well . the drinke which they drinke to make them digest their meat , is the pleasurablenesse of sinne for the present . the waiters at this table to giue attendance that nothing bee wanting , are the eleuen maids , with will their man. these harlots humour their guests , and are ready at a becke to giue contentment . where incontinencie sits , there wanton-loue will wait . where displeasure is , there hatred will attend . where couetousnesse is , there vnsatiable desire will bee . where flattery , that base-humoring disposition to get grace and fauour sitteth , there feare to offend will stand by . where impatience takes his place , there anger is ready waiting to doe his will. where inconsideratenesse sits , there audacitie and foole-hardinesse will wait . where sullen male-contentednesse sits , there despaire will soone giue attendance . where iouialitie taketh his place , there ioy will bid him welcome . where credulitie sits , there vaine-hope will be . and thus they attend vpon the table , to giue their guests all content to the vtmost . after full feeding followes the taking away of these dishes of pleasure , profit and honour . now where vanity was the table-cloth , what can the taking away bee , but vexation of spirit , as salomon speakes ? for it is with these , as with guests in an inne , all merrie and pleasant while they bee eating and drinking , till the chamberlaine commeth to take away , and giueth them a round reckoning , and then they take to their purses with almost a deepe silence : so vnpleasing is payment on a sudden . after supper , mistresse heart prouideth them their lodging . the place they lye in , is but one roome for all their guests , but it is large enough for all : the roome is naturall corruption . in this roome lyeth mistresse heart , all her maids , her man will , and all her guests together , like wilde irish . with these eleuen harlots lye these guests in so many seuerall beds . 1 in the bed of loue , lie wanton thoughts , lasciuiousnesse , filthy communication , fornication , adultery , whoredome , and other sinfull vncleannesses . 2 in the bed of hatred , doe lye mindfulnesse of wrongs , ill speaking , back-biting , slandering , railing , quarrelling , fighting , reuenge , murther , and such like . 3 in the bed of desire , doe lye , couetousnesse , theft , oppression , robberie , fraud , coozenage , and such like . 4 in the bed of detestation , lye want of charitie , dis-union of spirits , discord , plotting of destruction , and such like . 5 in the bed of vaine-hope , lye violent assaies , to effect what they hope for : sometimes neglect of lawfull meanes , presumption of mercy , abuse of gods fauour , and prophanenesse . 6 in the bed of despaire , lyeth male-contentednesse , vnbeleefe , seruile feare , and such like . 7 in the bed of feare doe lye cowardlinesse , flatterie , faint heartednesse , hypocrisie and dissimulation . 8 in the bed of audacitie lye these , headinesse , rashnesse , daring , desperate attempts , & such like . 9 in the bed of anger doe lye , impatiencie , rayling , back-biting , quarrellings murther , and such like . 10 in the bed of ioy lye wanton delights , foolish iesting , leuity , and a world of vanity . 11 in the bed of sorrow lye worldly griese , vnquietnes , murmuring , discontentednesse , and such like . thus are these lodged in mistresse hearts chamber , and there shee lyeth also with the old-man , and will her man. the bed which they lye vpon is impenitencie , and the couerings are hardnesse of heart , and carnall securitie , in which they lye snorting carelesly , till the chiefe constable come vpon them , and attach them all one after another , the greater villaines , and the lesser theeues , not sparing any : he feareth not to attach the capitall , neither passeth hee by any of their meanest associates . the attaching of sinne is nothing eise but the apprehension of gods wrath , striking vs with feare , through the terrour of the law , and our guiltinesse of the breach thereof . for in this spirituall attaching , it is as in the attaching of felons , who knowing themselues guilty of the breach of the lawes , are strucken with feare , in their apprehension of death , which they know they cannot escape . these theeues thus apprehended , the constable carrieth them to the next iustice , by authority of his warrant . the iustice is wel-informed iudgement , able to examine euery malefactor , that is , euery sin , brought before him . a iustice of peace must bee a man of wisdome and experience : so this spirituall iustice must bee a iudgement well-informed in wisdome and discretion , wisely to proceed against sinne. it is meet that a iustice be learned in the lawes , to know how to proceed legally : so must this spirituall iustice bee learned both in the law and gospell , to know what sins are committed against either of them , and thereafter to proceed . a iustice is commonly to bee one in that country where he is an inhabitant : so this iustice must be euerie mans well-informed iudgement within himselfe , not another mans : for it is not another mans iudgement , that can sit downe in his soule , to try and examine his heart and waies , but his owne iudgement . for who knoweth what is in a man , sauing the spirit of a man which is in him ? the iustices office is to preserue peace , and to see the lawes obserued , and to see to the suppressing of all disorders , routs , ryots , robberies & conspiracies : also to take order for all vagabonds , stout and sturdie beggers ; yea , to see the reformation of all vnlawfull gaming , and euery misdemeanour whatsoeuer , by law prohibited ; contrarie to the peace of our soueraigne lord the king , and the quiet of the weale-publike ; so this spirituall iustice , his office is to see peace kept betweene god and himselfe ; to see the lawes of god obserued , and to see all disorders in his soule , as vagrant thoughts , sturdy resolutions , riotous behauiour , euery misdemeanour , in thought , word , and deed , forbidden by gods law , contrary to the peace of a good conscience , and the quiet of the soule ; contrarie to the dignities of a christian , and the honour of our soueraigne lord the king , christ iesvs . when a malefactor is brought before a iustice , the iustice is first to examine him , then to set it downe , then to bind some ouer to prosecute against the felon at the assises , and lastly , in the meane space to send him to the goale , if hee be not baileable . 1 hee is ( as is said ) to examine the party apprehended and brought before him , and to demand his name , then to enquire after the fact and the nature of it , with the occasions , causes and degrees , with the associates , euident signes , the fruits and effects thereof ; so this spirituall iustice is to examine sinne . 1 to know the name and nature thereof , and to what commandement it belongeth , so that he may consider what statute of god is broken . 2 what were the occasions offered , as dauid , by looking out , saw bathsheba washing her selfe . 3 what were the causes mouing thereto , as enuie in the iewes to put christ to death , and in cain to kill abel . 4 what are the seuerall sorts vnder one and the same capitall sinne : as vnder theft , couetousnesse and coozenage ; vnder adultery , fornication , selfe-pollution , &c. 5. what be the degrees in the same sinne ; as in stealing , not from the rich , but from the poore ; not from a stranger , but from a christian brother , from father and mother : so committing vncleannesse , not onely with one of no kinne , but with one nigh in bloud : in killing not an vnknowne person , but against nature , his father , mother , his wife , his childe , himselfe . 6. what sinnes accompanied the same : as the making of vriah drunke , and the murthering of him , accompanied dauids adulterie . 7. what are the signes thereof , as the rouling eye , filthy speech , and wanton dalliance , are signes of adulterie : all such ornaments and vanities of which esay speaketh , are ensignes of pride . 8. what fruits and effects did follow thereupon : as from will-worship and idolatrie commeth ignorance of god : from this libertie to sinne ; from this obstinacie ; from this contempt of gods true worship , and sincere professours thereof ; and from this at last comes bloudie persecution . 2. in examining , the iustice is to set downe the examination and confession of the partie : so this spirituall iustice , after hee hath thus examined his waies , he is to set it downe : this is a serious consideration of all his sinnes and offences , and such a remembrance of them , as may make a man to forsake them , and to turne his feet vnto gods statutes , as dauid did . the examination without this , will bee in effect as nothing : this must not therefore bee at any hand omitted . 3 the iustice is to binde some ouer to prosecute against the felon , at the next assises and gaole deliuery : so doth this spirituall iustice binde ouer true repentance to follow the law , and to giue euidence against this felon , sinne ; which he is very ready to doe ; for it cannot be , ( if a mans iudgement bee well-informed vpon serious examination with a carefull and considerate remembrance of all his sinnes ) but that hee must needs perforce bee made to sorrow for them , and vpon true repentance , pursue them to the death with a deadly hatred . 4 the iustice finding the offender not bay leable by law , hee maketh his mittimus to send him to the gaole , there to bee in durance to the next assises : so this spirituall iustice doth : for hee knowes by the law of god , that the reward of sinne ( of what kinde or degree soeuer , greater or lesse , though but in thought ) is not baileable by any man. no man is able to answer god for the least deuiation from gods law , for if hee continue not in all things which god commandeth , he is accursed . therefore none being sufficient to lay in baile to answer god for the sinne , nor sinne in itselfe baileable , hee maketh his mittimus , and deliuereth it into the constables hand , to carrie him to the gaole . the constable , you haue heard , is illuminated vnderstanding . the mittimus giuen him , is the actiue power of the well-reformed iudgement , forcing the exercise of the vnderstanding against sinne , to finde out remedies to keepe it vnder . the chiefe gaoler is master newman , placed ouer the prisoners , and made the gaole-keeper by the sheriffe ; for the prison is his , and hee is to answer the king for them . the sheriffe is true religion wrought in mans soule . the vnder-sheriffe is an holy resolution to performe what the sheriffe commandeth , and what he is by his office to doe . if any prisoner , sinne , breake out , the sheriffe , religion , must beare the blame , saying , this is your religion , is it ? the gaole is subiection : for , saith the apostle , ( as if he were the gaoler ) i keepe vnder : here is the keeper : my body ; heere is the prisoner : and bring it in subiection ; heere is the prison . when sin is brought vnder subiection , that it doth no more reigne , ( as it doth in all naturall men , but not in the regenerate ) then it is put in prison , but not before . now the chiefe gaoler , master newman , hath with him three vnder-gaolers to looke well to the prisoners , and all little enough , they bee so many and so exorbitantly vnruly , ready to breake prison daily , if they bee not diligently seene vnto . this master newmans three vnder-gaolers are his hands , his eyes , and his feet , without which hee can doe nothing , and they are these which are named by saint paul in his epistles . 1 is sauing knowledge . this lookes to these sorts of prisoners : ignorance especially wilfull , error , vaine opinions , iangling sophistrie , false doctrine , heresies , doctrine of deuils , and such like . 2 is true holines : he looketh to all the transgressors of the first table : as to atheisme , paganisme , iudaisme , turcisme , vnbeleefe , desperation , presumption , confidence in strength , riches , places , policy , and multitude : so also to will-worship , imagery , meere outward seruice without the inward , papistry , and all corruptions of gods worship : likewise to blasphemy , rash swearing , false swearing , cursing , idle talke of god , contempt of his word and workes , a vicious life . lastly , to sabbath-breaking , neglect of publike worship , prophanenesse , persecution of the truth , and to an infinite number of other sinnes against god & true holines . 3 is righteousnesse : this lookes to all the sinnes against the second table ; as to rebellion , disobedience , murder , malice , adultery , fornication , theft , and coozenage , to false-witnesse-bearing , to backbiting , to discontentment , and to all other transgressions , many and manifold , comprehended vnder , these commandements . now because these prisoners be vnruly , if there bee not a strict hand kept ouer them : therefore lest they should at vnawares breake forth , to the danger of the sheriffe religion , the gaoler master new-man hath fetters , gieues , bolts and manacles to hold them in , and to haue them at command : and they are these : respect vnto the commandements of god in all our waies : holy meditations ; lawfull vowes , religious fasting , seruent prayer , and conscionable practice of our christian duties to god and man. all these are strong chaines and linkes , to keepe vnder and to fetter the body of sinne , and all the fruits thereof , and to hold them in subiection , to keep the whole man in obedience vnto god , when they bee fastned and knocked on by the hammer of gods word , and the effectuall power thereof . but it is not enough thus to imprison them , and to see them bolted and thus fettered , but also for him to see the prison bee strong : for the prisons of the best keepers that euer were , haue beene broken : drunkennesse brake out from noah , rash and vnaduised speeches from moses , idolatrie from salomon , adultery from dauid , cursing and false-swearing from peter . therefore the gaoler , master newman , must looke daily to the prisoners , and to see the prison house sure ; and to do this , 1 hee must see the doores , which are his senses , to be shut , and to haue a care to locke vp taste ( that drunkennesse and gluttony breake not out ) with the key of moderation in eating and drinking . to locke vp hearing ( that credulity breake not out ) with the key of trying before we trust . to locke vp seeing ( that vncleannesse breake not out ) with the key of continencie ; and to barre this doore fast also with contentation , that couetousnesse breake not forth . 2 in the next place hee must take heede that no lewd companions lurke about the prison house , either by day or by night , lest they cast in fyles , to file off the bolts ; or picklockes to open the doores , to let the prisoners escape . these lewd companions are the deuill , the wicked , and our owne corrupted reason . their files and picklookes are suggestions from satan , euill counsell from men , worldly , and fleshly arguments of our owne inuentions , to make no conscience of sinne , but to file off all those bolts , and to open the doores of senses , that sin may breake loose , and get out of subiection , to the gaolers ouerthrow and vtter vndoing , if diligent watch be not kept . 3 hee must see to the walls of the prison , that they be strongly built with good stones cemented together . these are morall vertues , and euangelicall graces , by which , as by walls , our sinnes and our naturall corruptions are kept in . though master newman locke and barre the doores , yet if the walls bee weake , the prisoners may get out . 4 and lastly ; hee must looke well to the foundation of the house , that it be not vndermined . the true foundation of subiection of sinne , is the power of the death of christ , and of his resurrection , into whom by faith , through the operation of his spirit , by the word , wee are engrafted . this must not be vndermined by the popish doctrine of free-will , and abilities of our selues to ouer-master sinne. all these things well and diligently looked vnto , the prisoners will bee kept safe in the gaole vnder master newman , vntill the time of the assises . and thus much for the first part of my text , the searching , the attaching , and imprisoning of sinne. the other part , which is the tryall , followeth . the second part . at the time of assises by the kings appointment , commeth the iudge , attended on by the sheriffe , the iustices of the peace , and such as necessarily are to be there , for the dispatch of such businesses as come to be tryed and adiudged . the iudge comming in place , he hath his seat or bench , and being set , the commission is read . the iudge is a iudge of oyer and terminere in the circuit where he is appointed to sit . the iudgement heere is absolute , without any appeale from his sentence . the iudge spiritually vnderstood , attended vpon by religion the sheriffe , and the vnder sheriffe resolution , is conscience . from this iudgement is no appeale , for he is in gods stead , therefore must his sentence stand , and wee must submit to it . the seat or bench on which this iudge sitteth , is impartialitie ; for conscience well-informed , will iudge in righteousnesse and truth , without all partiality , without respect of any person . he regardeth not the rich and mighty , no bribe can blinde him , neither doth hee pitty the person of the poore , to giue for pity an vniust sentence ; but as the truth is , so speaketh he . the commission is the actiue power of conscience , giuen of god by his word , to condemne the nocent , or to quit the innocent , except this commission be lost . sometimes it is lost , as when conscience is dead , as in all ignorant persons , or seared with an hot iron , as some mens haue beene and are ; such as fall from the faith and are past feeling , by reason of the blindnesse of minde , and hardnesse of heart : or else benummed , as in those that fall into some grieuous sin , as did david , who lay therein , vntill nathan found the commission , and acquainted him with it , when he said , thou art the man. if the commission bee lost , the power of conscience lyeth dead , seared and benummed , then the iudge can doe nothing till it bee found : and being found , it is read openly . the reading of this commission before the whole countie , is euery mans experimentall knowledge of the power of conscience , by which is acknowledged his authoritie , to sit as iudge ouer euery thought , word and deed of man. the circuit of this iudge is his owne soule , he is not to sit and iudge of other mens thoughts , words or deeds , but of the thoughts , words , and deeds of that man , wherein hee is . a mans owne conscience is iudge of himselfe ; to iudge another is out of his circuit , neither hath he any authoritie from the king of heauen , to inable him so to doe , knowledge may goe out to see and discerne of other mens wayes , but conscience keepeth euer at home , and sits within to iudge of that mans courses , whose conscience hee is . conscience onely troubles a man for his own sinnes , it cannot for another mans , but as farre forth as hee hath made them his owne , and being accessarie to them by commanding , alluring , counselling , commending , excusing , defending , or winking thereat , when hee ought by his place to haue punished the same . this iudge in this circuit is iudge of oyer and terminere ; hee will heare before hee doth iudge , and hee will truly then iudge as hee heareth ; for as hee is impartiall in iudging , so is he prudent and carefull to know what and whereof to giue sentence , before he doth iudge . this is the iudge . the iustices of peace in the countie are there , and doe sit with the iudge , and are in commission with him . of these some are of the quorum , and of better ranke , some are meaner iustices , and take their place lower . the iustices of peace in the soule of better ranke , are science , prudence , prouidence , sapience : the inferiours are weake wit , common apprehension , and some such like . these iustices haue their clerkes , there ready with their examinations and recognizances . iustice science , his clerke is discourse : iustice prudence , his clerke is circumspection : iustice prouidence , his clerke is diligence : iustice sapience , his clerke is exporience : iustice weak-wit , his clerk is conceit : and iustice common-apprehension , his clerk is onely sense ; a couple of poore iustices . with the iudge and chiefe iustices are in commission , the kings sergeant , and the kings atturney . the kings sergeant is diuine reason , a man of deepe iudgement in the lawes of his soueraigne , swaying much with the iudge . the kings atturney is quick-sightednesse : both are excellent helpes and assistants to search out , and to handle a cause before iudge conscience . for quicke-sightednesse will soone espy an error in pleading , and diuine reason will inforce a iust conclusion , and so moue the iudge to giue sentence according to equitie and right . if these should bee wanting , many matters would goe amisse . there is also the clerke of the assises , the keeper of the writs , that hath all the inditements . this clerke is memory , which retaineth all those names of euery sinne , with the nature of the offence : and what god hath in his word written against them , and what complaints repentance hath made against them . besides this clerke , there is the clerke of the arraignment , who readeth the inditements . this clerk is the tongue , making confession of our sinnes . lastly , there is the cryer . this is the manifestation of the spirit . before the clerke of the arraignment readeth any inditement , it is first framed by the complainant . this complainant is true repentance or godly sorrow . the framing of the inditement is the laying open of sinne , as it may be knowne and found out to be sinne , according to the true nature thereof . moreouer , an inquest , or grand-iury there must bee , by whose verdict the offender is indited , & made a lawfull prisoner ; yet is this indirement no conuiction . what these agree vpon , is deliuered vp in writing to the iustices . on the backe of this inditement , framed by the complainant , they write either ignoramus , or billa vera . if the former , then the complaint is iudged false ; it is left in record , but the prisoner is not indited . if the latter , the prisoner is indited , the inditement read , and the prisoner brought to the triall at the barre . this grand-inquest or iurie , are the holy men of god , whose writings are the holy scriptures in the old and new testament . by the verdict of these , euery thought , word and deed of man , is either freed , or made a lawfull prisoner . but yet this verdict is no lawfull conuiction of particular men , till they be rightly applyed . if they write vpon the inditement or bill framed , ignoramus ; that is , if the holy scriptures of god declare it not to bee a sinne , it is no finne : for where there is no law , there is no transgression . not the complaints of all vnder heauen , not all the lawes of men , decrees of councells , the commandements of popes , can make that a sinne , which they write ignoramus vpon . therefore the bills of inditement framed by those false informers before mentioned , formality , worldly wisdome , lukewarmnesse , meere ciuill honesty , machiauilian statisme , libertinisme , scrupulosity , & papistry , against christian conference , godly sinceritie , true zeale , strict conuersation , reformation of disorders , and the rest , are false accusers , and haue vpon their complaints , written by the graund-inquest , an ignoramus , and therefore by these worthy iustices , iustice science , iustice prudence , iustice prouidence , and iustice sapience , are not to bee admitted , nor iudge censcience to bee troubled therewith , though all the popes , the whole popish church , all popish counsels , and all the popishly-affected statists in the world pleade for them , for that thought , word , or deed is no sinne , no breach of gods law , on which these write ignoramus ; conscience ( as is said ) is not to bee troubled with such bils of complaint . but if these write billa vera , that is , if the holy pen-men haue set downe any thought , word , or deed for a sinne , not all the popes dispensations and pardons , not all the subtill distinctions of the most learned , no custome , nor any thing else whatsoeuer , can acquit it from sinne , but sinue it is , and so must it be taken as a lawfull prisoner , to bee brought to the barre , and indited , and put vpon the iurie of life and death . the bill being found true , then they proceed vnto the arraignment . the prisoners are brought forth chained together , and set to the barre before the iudge . the prisoners are sins , ( as you haue heard before ) the old-man , with mistris heart , her maids , and will her man. their bringing forth is the manifestation thereof by the gaoler , m. newman , knowledge , holinesse and righteousnesse . they are chained ; for sinnes are linked together , as adultery and murther in dauid ; pride with hatred of mordecai in haman ; couetousnesse and treason in iudas ; couetousnesse , hypocrisie and lying in ananias and saphira ; yea the breach of all the commandements in the fall of adam and euah . they therfore are brought out chained together . the barre is the apprehension of gods wrath due for sinne . after all this , when the prisoner standeth at the barre , a iurie for life and death is impannelled , who are for the king , and are sworne to giue in a true verdict , according to their euidence . this iurie is a chosen companie of excellent vertues , the fruits of the spirit , deliuered in by the sheriffe religion to be called , and to bee of this iurie in the behalfe of the kings maiestie , iesvs christ , to goe vpon the prisoners , the fruits of the flesh , which stand at the barre . their names being giuen vp , they are called , as the clerke of the arraignment , the tongue , nameth them ; then the cryer , manifestation of the spirit , calleth them one by one to appeare , as the clerke names them ; and they are these . 1. call faith. cryer . vous aues faith , which purgeth the heart . 2. call loue of god. cryer . vous aues loue of god , which is the keeping of the commandements . 3. call feare of god. cryer . vous aues feare of god , which is the beginning of wisdome . 4. call charity . cryer . vous aues charity , which reioyceth in the truth . 5. call sincerity , cryer . vous aues sincerity , which makes a true israelite , in whom there is no guile . 6. call vnity . cryer . vous aues vnity , which maketh men to be of one heart , and is the bond of peace . 7. call patience . cryer . vous aues patience , which worketh experience , and by which men possesse their soules . 8. call innocencie . cryer . vous aues innocencie , which keepeth harmelesse . 9. call chastity . cryer . vous aues chastity , which keepeth vndesiled . 10. call equity . cryer . vous aues equitie , which doth right to euery man. 11. call verity . cryer . vous aues verity , which euer speaketh truth . 12. call contentation . cryer . vous aues contentation , which euer rests satisfied . then the clerke saith countes . and so the cryer saith to them , answer to your names . then the clerke nameth them , and the cryer telleth or counteth them . faith , one . loue of god , two . feare of god , three . charitie , foure . sincerity , fiue . vnitie , six . patience , seuen . innocencie , eight . chastitie , nine . equitie , ten . veritie , eleuen . contentation , twelue . then the cryer saith , good men and true , stand together , and heare your charge . with all these graces should the soule of man bee endued to proceed against sinne , wee should be able to say , that we haue them by the manifestation of gods spirit , and also to know their power and vertue , and distinctly to be able to reckon them , and so wisely to esteeme them , as the good and true gifts and graces of god ; which haue a charge giuen them , which is euery grace his proper gift , and all coniointly haue power to discerue of any sinne , and to giue a iust verdict thereupon . this iury , thus called and impannelled , are commanded to looke vpon the prisoners at the barre , vpon whom they are to goe . this is when we oppose vertues to vices in our meditation , that so by the excellency of the one , wee may see the foulenesse of the other , and so come to the greater loue of vertue , and to the more deepe hatred of vice. this is the iury of vertues profitable looking vpon vices the prisoners at the barre . the prisoners , though they stand together , yet are they to answer one by one . so sins must distinctly one by one be arraigned : for wee cannot proceed against sin , but vpon a particular knowledge thereof . a generall , and so a confused notion of sins ( which yet is that which is in most men ) will neuer make a man truly to see how his estate standeth with god , and so to bring sinne vnto death . the prisoners , at the sight of the iurie , and naming of them , haue leaue to challenge any of them ; if they can giue good reasons against this or that man , they are put off the iurie , and other chose in their stead . these prisoners seeing such a iurie , presently begin to challenge them . vnbeleefe hee cryeth out against faith , as his enemie . hatred of god , against the loue of god , as his enemie . presumptuous sinning , against the feare of god , as his enemy . cruelty , against charity , as his enemie . hypocrisie , against sinceritie , as his enemie . discord against vnity , as his enemie . anger , rage , and murmuring , against patience , as their enemy . murther , fighting , and quarrelling , against innocency , as their enemie . wantonnesse , adultery , fornication , and vncleannes , cry out against chastity , as their deadly enemie . coozenage , theft , and vniust dealing , against honest equity , as their enemie . lying , slandering , and false-witnesse-bearing , against verity , as their mortall enemie . and lastly , greedy desire , couetousnesse , and discontentment , cry out against contentation , as their enemy . all these together challenge the whole iury , crying out and saying , ( good my lord ) these men are not to bee of the iury against vs ; for your lord-ship knoweth very well , and none better , that they are all of them our deadly enemies . your honour knoweth , that euery one of them hath petitioned the lord chiefe iustice very often and importunately , to binde vs all to the good behauiour , and to cast vs into prison , as wee haue beene by their meanes . they haue made master newman the keeper and his vnder-keepers to deale very hardly with vs. it is well knowne ( my lord ) that chastity procured master newman almost to famish incontinencie to death . good my lord , consider of vs , these are our most bloudy and cruell enemies : wee appeale to your lordship , to god and to all good men , that know both them and vs , that it is so . our humble suit to your lordship therefore is , that more indifferent persons may be chosen to goe vpon vs , else we are all but dead men . wee doe know ( my lord ) that there are heere many other of very good and great credit in the world , fit to bee of this iurie , men very well knowne to your lordship , and to master sheriffe , and the worshipfull gentlemen . these are men of worth , ( my lord ) of farre more esteeme euery where , than these meane men heere , picked out of purpose by master sheriffe . these ( my lord ) of the iurie , are men of small reckoning in the country . these liue scattered here and there , almost without habitation , except in poore cottages ; so as we maruel ( my lord ) how they can bee brought in for free-holders , hardly any one of them is of any account with men of great estates , and of worth , in the land. good my lord , consider of vs. then the iudge asketh them , what those men be , of whom they speake , and what are their names ? then they answer , my lord , they are these ; master naturalist , master doubting , master opinion , master carelesse , master chiuerell , master libertine , master laodicean , master temporizer , master politician , master out-side , master ambo dexter , and master newtralitie , all ( my lord ) very indifferent men betwixt vs and them . gentlemen , free-holders , of great meanes ; we beseech you ( my lord ) to shew vs some pitty , that they may be of the iurie . the iudge informed by those worthy iustices of the quorum , concerning these men so named by the prisoners , and knowing the honesty and good credit of the chosen iurie ; their exceptions against them are not admitted of , and so these indifferent gentlemen are passed by . the clerke therefore is commanded to goe forward , and then he readeth the inditement of euery one in order , one after another , as they be called forth by name , and set to the barre . the first which is called out , is the old-man . then saith the clerke , gaoler , set out old-man to the barre . then hee is brought to the barre , and commanded to hold vp his hand , and his inditement is read . old-man , thou art indited here by the name of old-man of the towne of euahs temptation , in the countie of adams consent , that vpon the day of mans fall in paradise , when he was driuen out , thou did dest corrupt the whole nature of man , body and soule , leading all and euery of his posterity , comming by generation , with the body of sinne ; making him indisposed to any thing that is good , framing lets to any holy duty , and polluting his best actions , but making him prone to all euill , bringing him captiue to imperious lusts , and so causing him to liue in continuall rebellion against god , contrary to the peace of our soueraigne lord the king , iesvs christ , his crowne and dignity . what sayest thou to it ? he pleades not guilty , and so puts himselfe to the triall . then the cryer calleth for euidence against the prisoner . then commeth forth dauid , whose euidence is this : i was shapen in iniquity , and in sinne hath my mother conceiued me . iobs is this ; he cannot be cleane that is borne of a woman . isaiah , his euidence is , that all are transgressours from the wombe . saint pauls euidence is most cleere ; for being asked what hee could say ? hee answered , ( my lord ) this old-man hath bin the death of very many . i haue wofull experience of him , a wretched man hath he made me . hee tooke occasion by the commandement , to worke all concupiscence in me . hee deceiued me and slew me , wrought death in mee , so that in my flesh dwelleth no good , but when i would doe good , euill is present with mee , so that through him , the good i would doe , i cannot , and the euill i hate , that i doe ; hee maketh warre against the law of my minde , and bringeth me into captiuitie to the law of sinne. thus ( my lord ) is in me the body of death , from which i desire to be deliuered : and this is that i can say . the euidence being thus cleere , the iury presently being all agreed , giue in their verdict , and being asked what they say of the prisoner at the barre , guilty or not , they answer , guilty . then he asketh what hee can say for himselfe , why sentence should not bee pronounced against him ? good my lord , saith he , i am wrongfully accused , and am made the man i am not , there is no such thing as originall corruption . pelagius a learned man , and all those now that are called anabaptists , ( who well enough know all these euidences brought against me ) haue hitherto , and yet doe maintaine it , that sinne commeth by imitation , and not by propagation , and in-bred prauity . good my lord , i beseech you , be good vnto me , and cast not away so poore an old man : ( good my lord ) for i am at this day 5556. yeeres old . then saith the iudge , old-man , the euidence is cleere , those thou hast named , are condemned heretickes ; and as for thy yeeres , in respect of which thou crauest pitty , it is pitty thou hast beene suffered so long , to doe so great and so generall a mischiefe as these good men doe witnesse against hee . o my lord , i beseech you then a psalme of mercie . old-man , the law of the king allowes thee not the benefit of the clergie , for the reward of sin is death : this is his maiesties decree , vnchangeable , as the law of the medes and persians . good my lord , that is meant only of actuall sin , and not of me . that is not so ; for originall sinne is sinne , and all men know , that children die , that neuer sinned by imitation , nor actually , after the similitude of adams transgression . and death goeth ouer all , in as much as all haue sinned . if sinne were not in infants , they could not die , heare therefore thy sentence . thou ( old-man ) hast by that name beene indited of these fellonies , outrages , and murthers , and for the same arraigned ; thou hast pleaded not-guiltie , and put thy selfe vpon the tryall , and art found guiltie ; and hauing nothing iustly to say for thy selfe , this is the law : thou shalt bee carried backe to the place of execution , and there be cast off , with all thy deeds , and all thy members daily mortified and crucified with all thy lusts , of euerie one that hath truly put on christ . this sentence pronounced , the sheriffe is commanded to doe execution ; which religion , by his vnder sheriffe resolution , seeth throughly performed . the executioner is hee that hath put on christ , gal. 5. 24. this prisoner thus proceeded against , the gaoler is commanded to set out mistrisse heart to the barre , who is commanded to hold vp her hand , and then is her inditement read . mistrisse heart , thou art heere indited by the name of mistrisse heart of soule , in the county of the isle of man , that also vpon the day of mans fall in paradise , thou becamest corrupted , accompanying the old-man , and also will thy man , and hast beene so hardened , that thou couldest not repent , and so blinde , that thou becamest past feeling , and hast made men to giue themselues ouer to all lasciuiousnesse , to worke all vncleannesse , euen with greedinesse , to bee also very slow to beleeue all that the prophets haue spoken : and to be so enraged with choller , somtimes as to runne mercilesly on innocents to murther them , and to cause men most cursedly to depart from the liuing god. thou hast beene , and art also in confederacie with all and euery euill thought , word , and deed committed against god and man. thou hast beene a receptacle of all the abominations of euery sin whatsoeuer , and hast had conference with satan to lie vnto the holy ghost , and for greedy gaine , at the deuils suggestion , hast set some on worke to play the traitors to the shedding of the innocent blood of our soueraigne , contrary to the peace of the king , his crowne and dignitie . what sayest thou to this inditement ? guilty , or not guilty ? she answers , not guilty , and puts her selfe to the triall . then the cryer saith , if any man can giue euidence against the prisoner at the barre , let him come ; for shee stands vpon her deliuerance : then come in such as can say any thing against her , and first is moses . moses , what can you say against this prisoner ? looke vpon her , see if you know her . my lord , i know her well enough , she made me and my brother aaron to speake so vnaduisedly with our lips by her passion , that wee could neither of vs be admitted to goe into the land of canaan . this i can say of her , that euery imagination of her thought is onely euill continually , and that naught shee hath beene from her youth vp . moses hauing ended , then saith the iudge , is there any more ? to whom answer is made , yes ( my lord ) there is ieremie the prophet . ieremy the prophet look vpon the prisoner , can you say any thing on the behalfe of his maiestie ? my lord , this i can say , that shee is deceitfull aboue all things , and desperatly wicked : so that no man without gods speciall assistance can either finde out her deuices , or escape her treacheries . and this moreouer i know , that she hath been sent vnto and forewarned to wash her selfe of her wickednesse : and yet for all this she doth lodge still ill thoughts in her house . yea ( my lord ) shee hath seduced many from god , making them to walke after her euill counsels and imaginations , to their vtter destructions . and i am truly informed , that there is euer the place where the enemies of their owne soules doe worke their wickednesse and mischiefes . is there any more euidences ? yes , my lord , here is ezekiel . ezekiel , what can you say ? my lord , i can witnesse thus much ; such is her lewdnesse , that she followed after idols , and after couetousnesse , which is idolatry , both high treason and rebellion against god. yea so very shamelesly and lawlesly she carrieth her selfe , that if such lewd companions come not in to her , she will goe out and follow them . these be witnesses enow , saith the iudge , to condemne her , but is there any other ; yes my lord , please you here are more : here 's saint matthew . saint matthew , what can you say against the prisoner at the barre ? my lord , i haue heard it from the mouth of my lord chiefe iustice himselfe ( when i did attend vpon him , hee hauing occasion publikely to speake of her ) that out of the heart doe come euill thoughts , adulterics , fornications , murthers , thefts , conetousnesse , wickednesse , deceit , lasciuiousnes , an euill eie , blasphemie , pride and foolishnesse . all these euills hee witnesseth to come forth of her house : so that it is euident against her by his honours vndoubted testimony , that shee is an harbourer of a company of very bad and vnsufferable guests . saint marke , here next me , can witnesse as much . it is very true my lord. here is an harlotrie indeed ( said the iudge . ) iurie , if you be agreed giue in your verdict , what say you of this prisoner ? guilty or not guilty ? wee say guiltie , my lord. woman , what canst thou say for thy selfe , that sentence according to law should not bee pronounced against thee ? ah , good my lord , take pittie on mee , a poore weake old woman ; these men speake against me the worst that they can , because i would not be ruled by them . they speake of malice my lord. if i haue misdemeaned my selfe any way , it was by this old man my fathers misleading , ( my lord ) by whom , i thought , that being a woman i should bee wholly guided . but heare me ( good my lord ) i beseech you , let not these mens testimonies cast mee away . for i did dwell with as good men , and better than they are , or euer were ( my lord ) as other can witnes , to my great cōmendations then saith the iudge , who are those i pray you ? i dwelt ( my lord ) with king dauid , with king salomon , and was in their house held to be a perfect heart : so was i after accounted in king asa's house . yea my lord , with abraham the father of the faithfull , was i found faithfull , and such hath beene my credit , that i was well spoken of euen to god himselfe by good king hezekiah . that all this is true that i say , i beseech you to aske isaiah the prophet , as also nehemiah , and others that haue recorded the same . besides all these ( be pleased to heare me , good my lord ) aske all the country people , and they will with one mouth speake well of me . they haue ( say they ) a good heart towards god and that , euer since they were borne , they neuer found mee so wicked as these witnesses are pleased to speake . i hope therefore ( my lord ) that you will be pleased to be good to mee , good my lord pitty a very old aged poore woman , as euer you came of a womā . woman , woman , for the witnesses against thee , they are without exception , and thy owne mouth doth condemne thy selfe , in that first , thou dost confesse , that thou wouldest not bee ruled by them when these holy men were sent vnto thee , and that with speciall command from his maiestie to see thee reformed . againe , that thou doest acknowledge thy selfe to haue beene wholly led by the old-man , one now most iustly condemned by the law to be crucified . as touching dauids heart , salomon heart , asa his heart , the faithfull heart of abraham , and the vpright heart of hezekiah , neuer an one of these was thy selfe , thou dost lewdly seeke to deceiue by equiuocation , and to beguile the standers by with thy tricks of iesuiticall cousenage . true it is , that there is great commendations of an heart , and the same to be an honest and good heart , an vpright heart , a faithfull heart . but woman , this is the heart sanctified and purged by faith in all those that are borne anew of water and the holy ghost : but this is not that which thou art , the naturall and corrupt heart : thou art that commendable heart in name onely , but not in quality : therefore thy boasting is vaine , thy pleading subtiltie , verifying ieremiahs euidence of thee , that thou art very deceitfull . as for the vulgar praising of thee , it is through their owne selfe-loue , and foolish selfe-conceit , and their vtter ignorance of thee , that maketh them to speake so well of thee . thou doest therefore but trifle away the time , and trouble the assembly . as for thine age , it procureth thee no pittie at all , because thou hast beguiled , vndone , and bewitched so many . thine age should haue taught thee better things , but thy obstinacy in wickednesse would not suffer thee . heare therefore thy sentence . thou mistresse heart hast beene indited by the name of mistresse heart , of those fellonies , murthers , conspiracies and rebellions , and for the same hast beene arraigned : thou hast pleaded not guilty , hast put thy selfe to the triall , and beene found guilty , hauing nothing iustly to say for thy selfe . this is the law. thou shalt be carried back from whence thou camest , and there liue condemned to perpetuall imprisonment vnder master newman the keeper , without baile or maine prize . gaoler , take her to thee , look to the prisoner , and keepe this heart diligently , and take heed lest there be at any time in you an heart of infidelity to depart from the liuing god. master sheriffe religion , and the vnder sheriffe resolution , doe see it performed very carefully and speedily according to the sentence giuen . after mistresse hearts arraignment , and condemnation , wilfull will is commanded to the barre , and to hold vp his hand , and his inditement was read . wilfull will , thou art indited by the name of wilfull will , of the towne of free , and in the county of euill , that thou partaking with old-man , and lewdly liuing at the bent of mistris heart , hast beene a champion for them , ready to act all their villanies , and vpon euery motion of theirs , or any sollicitation of those her harlotrie maids , her passions , hast from time to time gathered together all the powers thou couldest make within this isle of man , to raise rebellion , and by force and armes hast often attempted to rush in and vpon this maiesties garrison , appointed for the safe keeping of the towne of soule , & so of the whole iland , and thereby hast giuen occasion to the enemies , to seeke to inuade the same , contrary to the peace of our soueraigne lord the king , his crown and dignitie . what sayest thou to this inditement , guilty or not guilty ? his answer was , not guilty ( my lord ) and so put himselfe vpon his triall by god and the countrey . then were witnesses called out , and the first of them was the captaine of the garrison , which was one captaine reason . this captaine comming before the iudge , was asked what he could say , for the king , against the prisoner at the barre ? my lord , saith he , by my soueraignes appointment , i was made captaine of this garrison in soule ; and his maiestie also was pleased to place this prisoner in the same for his seruice , but yet vnder mee , and at my command , and not to doe what hee himselfe listed . but he hauing conceited himselfe to be free , and not vnder controlment , & being growne full , hee hath by the bewitching of mistrisse heart , and her maids endeuoured to beare all the sway , treading downe with contempt all my lawfull commands . i made many fortifications against his violent courses , to restraine his out-roades , lest thereby he should haue made way for his enemies breaking in vpon vs , to the danger of the whole iland : but all these fortifications very often he hath defaced , and by the force of strong passions , hath borne them downe before him , without any regard of supreme or subordinate authority whatsoeuer . he may well ( my lord ) be called wilfull will , for except hee be more vnder subiection neither i his captaine , no● euer an officer in the whole band , will be obeyed , yea , assuredly ( my lord ) if he be not curbed the whole towne of soul will be ouerthrowne , and all the iland fall into the enemies hand , to the great dishonour of his maiestie and this is that which haue , for the present , to say my officers , if it please your lordship to haue them called , can say very much against him . then saith the clerke , cryer , call in captain reasons lieutenant . what 's his name , saith the cryer ? he is , saith the clerke , called discourse . lieutenant discourse , come into the court , vous aues the lieutenant . lieutenant , what can you say touching this wilfull will , the prisoner at the barre ? my lord , my captaine and i haue had many occasions of much conference vpon very serious busines , into which this prisoner hath often intruded himselfe , and thereby hath greatly hindred our designments . for say wee what we could , hee would haue all things goe after his pleasure , and onely to satisfie the lust of mistresse heart , and some of her drabs , on whom hee hath attended , and by whom he hitherto hath beene too much ruled , and i may say , most strangely bewitched , hauing no power to denie them any thing . our ancient ( my lord ) can further informe you . how call you him saith the iudge ? hee is called ( my lord ) profession . then saith the cryer , ancient profession , come into the court , vous aues , profession . ancient , what can you say for the king against the prisoner at the barre ? my lord , when i bare my colours of a holy conuersation , and displaid the same in word and deed before the company , he hath attempted , and that not seldome to rend and teare them ; and this not onely within our selues : but sometime also before , and in the very sight of the enemy hath sought to deface my colours , through his violent disposition , vntamed nature , with the helpe of enraged passions , to my vtter disgrace , and not to mine onely , but to the whole band of good qualities , gifts , and graces , in the towne of soule . so heady he is , and so peruersly bent to his owne will , that hee neuer regardeth , for the present , what may happen afterwards . our two sergeants can more at large discouer him , if it please your lordship to heare them : here they stand by me . what do you call them , saith the iudge ? my lord , saith the ancient , the one is sergeant vnity , and the other is sergeant order , worthy souldiers ( my lord ) and very seruiceable for good gouernment . sergeant vnity , come in , what can you say of this prisoner ? my lord , when all the whole band louingly , as one man , were obedient in all things , hee vpon euery least discontent did mutinie , and endeuoured to set vs at ods one against another . he hath adhered to secret conspiracies of inbred corruptions ; yea , and hath not beene only found to fauour , but also to stand for , and to grace our open enemies , euen satans suggestions , and the pompes and vanities of this wicked world ; to whom hee hath beene so seruiceable , as if he had beene a prest souldier for them , forgetting his faith and allegiance to his owne soueraigne . if he be not ( my lord ) suppressed , he will at the length be our vtter ouerthrow . my fellow , sergeant order , can say more . sergeant order , what is that you haue to witnesse against the prisoner ? my lord , whensoeuer he commeth out of that lewd harlots house , mistresse hearts , and from among her young strumpets , hee is so enraged , as hee behaueth himselfe more like a sauage beast than a man : all is by him put out of order , our captaine cannot rule him , especially when hee hath gotten a pestilent fellow , one obstinacy to accompany him , and another cogging deceitfull companion , called shew of good , to hearten him in his forward courses and bad inrendments . of himselfe he is ill enough , but these ( my lord ) make him altogether vncapable of good counsel , or of the best aduice that our captaine can giue him . where are , saith the iudge , these fellowes ; why were they not apprehended , and brought in hither with him ? my lord , as soone as he was attached and brought vnder authority , they both presently fled . our captaine reason made diligent search after them , but could not finde them . for my lord , these companions durst neuer appeare with him , but when they knew him to bee wholly bent to his owne will , and when they were very sure our captaine had not strength enough with him to withstand them , otherwise they would keepe close , and not apparantly be seene to countenance him . if order might bee taken for apprehending of these , there would be some hope of better gouernment in this prisoner , if he hap to be released . vpon this the iudge gaue order to master sheriffe , to his vnder-sheriffe , and to all the iustices of the bench for the speedy apprehending of these two lewd and rebellious companions . then the cryer was commanded to call in one witnesse more , which was one of the corporals of the band , whose name was discipline , who being there attending presently appeared . the corporall being at the barre , it was demanded of him what he could say , more than had beene spoken ? my lord , saith he , though very much hath beene spoken , and that most truly against him , yet haue i more to say than hitherto hath beene spoken by any of them . it is well knowne , my lord , to the whole corps de guard , how vnruly he hath beene after the setting of the watch . such conceit hee hath euer had of his freedome ( my lord ) that my very name hath beene odious vnto him . he hath gotten such liberty , that he could neuer endure to be disciplined . our armes hee hath taken and made them often vnseruiceable . our powder of holy affections hee hath damped , the match of feruency of spirit hee hath put out : the small-shot of spirituall eiaculations he so stopped , as in time of need they would not goe off ; of the sword of the spirit , the word of god , hee quite tooke away the edge : hee brake the helmet of saluation , brused the brest-plate of righteousnesse : the shield of faith he cast away , and vnloosed the girdle of verity . the points of all the pikes of diuine threats by presumption hee so brake off , as they had no force to pricke the heart . hee would ( after the watch was set ) of himselfe without the word goe the round , and diuers times meeting the gentlemen of the round , holy meditations and diuine motions , hee would stop their passages and turne them backe againe . and not seldome hath hee fallen vpon the sentinels , quicke apprehensions , and put out their eyes , so as they could not , if the enemies had approached , haue discerned them . my lord , by his wilfull vnrulinesse , and by his obstinate masterfulnesse , hee hath often indangered the whole iland of man , the lower part called corps , and the higher called soule ; and in a manner deliuered them into the enemies hand . for the common souldiers , the powers and faculties of both are too often swayed by him to follow him in his rebellious courses . and therefore , my lord , if he be not suppressed and brought in obedience to our worthy captaine , he will surely at the length yeeld this his maiesties right into the hands of forraigne powers , which daily watch to haue by him some opportunity to inuade vs. they haue ( my lord ) often assailed our castle of confidence , raised vpon the mount of gods mercies , hoping onely vpon his helpe to make a breach therein and entering to cast vs out ; wee therefore beseech your lordship to haue iustice against him . then saith the iudge , you aske but right , and that which in my place i am bound to yeeld you , without respect of persons . honest men of the iury , you haue heard what all these gentlemen haue witnessed against him , if you be agreed of your verdict , giue it in , what thinke you of the prisoner , guilty or not guilty ? they answer , guilty , my lord. then the iudge turneth his speech to the prisoner , wilfull-will , thou hast heard what all these haue witnessed against thee , what canst thou now say for thy selfe , why the sentence of death should not now bee pronounced against thee ? my lord , i am a gentleman free born , & euer like a gentleman brought vp in liberty . and though i was in some sort to be ordred by captaine reason ; yet i euer held my selfe his equal , and stood vpon my freedom of chusing or refusing , or of suspending the action . he had no authority to inforce me further than it pleased my selfe . i haue alwaies bin a freeman ( my lord ) from seruile obedience to any man , and owe subiection to none but only to my soueraign . i cānot deny but that captain reason hath offred daily to aduise me , & i haue not euer wholly reiected his counsell ; if i haue at any time miscarried , it was through the lewd mistresse hearts deceiueablenesse , & the violence of these her passionate affections misleading me , for want of deliberation before i either chused or refused the thing obiected before me . i doe here ( my lord ) ingenuously confesse the truth of al that which these witnesses haue spoken against mee , for which i heartily craue pardon . i also do freely acknowledge , that i stood too much vpon my birth , and gentry , as too many at this day doe , hauing neuer a good quality besides to brag or boast off . i tooke it for granted , that my gentrie stood in idlenesse , pleasurable delights , hawking , hunting , and haunting tauernes , drinking of healths , whiffing the tobacco-pipe , putting on of new and variety of fashions in hat & in haire , in cloathes and in shooe ties , in boots and in spurres , in boasting and bragging , in cracking of oaths , in big looks , great words , & in some out-bearing gestures the formes of gentry ; which i verily supposed should sufficiently of it selfe haue borne mee out , in all my extrauagant courses , in my licentious liberty , and lasciuious wantonnesse in mistrisse hearts house , through which i was brought into all these rebellious disorders , for which i iustly deserue my soueraignes indignation , of whom i humbly craue mercy and forgiuenesse . good ( my lord ) take pittie vpon me . wilfull will , i am sorrie that thy deserts are no better , being so well-borne , and that thou hast so abused thy gentry to thy shame and confusion , through thy vaine mistake , and foule abuse of the conceit of gentry , which consists of noblenesse of spirit , honourable endowments of minde , praise-worthy qualities , and seruiceable imployments for thy king and country ; and not in such base conditions as thou hast named , vnfitting altogether true gentry , being indeed the fruits either of degenerating spirits from the worth of their ancestors , or the property of new vpstarts , neuer hauing had the right breeding of true gentry , nor the vnderstanding of the true qualities of a gentleman indeed . but seeing thou art humble and penitent , and maist doe his maiesty good seruice hereafter , thy deserued sentence shall bee deferred off , till his maiesties pleasure be further known concerning thee : yet in the meane space thou art to be bound to thy good behauiour , and be carried back againe , to remaine vnder the custody of master newman . gaoler , take him to thee , and see him forth comming whensoeuer he shall be called for . then , said he , i humbly thanke your lordship , and so bowing himselfe to the bench , he is carried away from the barre , to the place from whence hee came , to remaine prisoner vntill hee should bee released . after hee was remoued , the gaoler was commanded to set mistresse hearts maids to the barre . but vpon deliberation they were sent to ward againe vnto another time . the reason was , for that two great traitors and rebels , chiefe amongst the damned crue , were presently to bee arraigned , which would take vp the allotted time before the court should breake vp and the bench arise . these two were couetousnesse and idolatry , capitall theeues , pestilently mischieuous against god , his worship and seruice , against the church , and against the cōmon-weale . couetousnesse was ioyned with idolatry , because he is also called idolatry . now all other prisoners remoued , and the iudge with the bench ready for these , the clerke willeth the crier to command the gaoler to set couetousnesse to the barre , which the gaoler doth forth with . then saith he vnto him , couetousnesse hold vp thy hand and heare thy inditement . couetousnesse , thou art here indited by the name of couetousnesse , in the towne of want , in the county of neuerfull , that from the day of thy first being thou hast beene the root of all euill , hauing made some to play the theeues , others to commit treason against our soueraigne lord the king ; others to murther innocents for their inheritance . thou art also here indited for bribery , extortion , oppression , vsurie , iniustice , cousenage , vnmercifulnesse , and a multitude of outragious villanies : besides thy hindering men in holy duties and meanes of saluation , forcing them headlong to their destruction , contrary to the peace of our soueraigne lord the king , his crowne and dignity . what sayest thou to this inditement , guilty or not guilty ? he answereth , not guilty ( my lord ) and so hee puts himselfe vpon the triall . after this , the parties that can giue euidence are called in , and first repentance is commanded to produce his witnesses . repentance , what can you say ? my lord , since the prisoner was committed to prison and put into ward , some of my witnesses are dead , as achan , ahab , and iudas . then , saith the iudge , looke the records , clerke , and reade them . my lord , i reade here that acan confessed that by couetousnesse hee was moued to looke vpon a wedge of gold , and so coueting , stole it , and with it a babylonish garment , to the death and destruction of him and all his . also i here finde , how through couetousnesse ahab longed for poore naboths vineyard , and so eagerly , as hee fell sicke for it , because hee could not haue his will. but iesabel procured by his leaue and liking the death of naboth and his sons , and so got possession of the vineyard . moreouer , i finde here , that iudas confessed how hee betrayed the innocent bloud of our sauiour through couetousnesse and desire of money . this is all the confession , my lord , in the records . then the iudge willeth the constable and his assistants which were at the apprehending of him to bee called , who make their appearance . constable , what can you say , and those that were with you , against this prisoner at the barre ? my lord , when wee went to make search for him , hee hid himselfe so close , as wee had much adoe at first to finde him in mistresse hearts house ; who had almost perswaded vs that hee had not beene there , vntill i learned it from dauid the man of god , whom i had found petitioning the lord chiefe iustice for a warrant of the good behauiour against the couetousnesse of the heart . then thought i , certainly hee is here in this house : for if dauid feared to haue him in his heart , that gaue so many millions of gold and siluer , 3300. cart-load of treasure for the building of the temple , can i thinke him not to bee here ? i sought therefore diligently , my lord , and found him ; but before i could attach him , hee was got into a darke corner and attempted to blow out my candlelight , and to haue escaped mee . but i and my company tooke such diligent heed to him , as hee could not get from vs : yet before we could binde him , and bring him away , hee endeuoured to mischiefe as many as came neere him , & would by no meanes obey my warrant , as the rest here ( my lord ( can tell if you please to heare them . then began euery one of them to speak . care complained , that hee had almost choaked him with the world and worldly businesses , so as hee had no leasure to minde heauenly things . clearing accused him that he had so vndermined his vnderstanding at vnawares , as almost hee had broken the necke of his good name , and reputation of his profession and religion . indignation complained that hee had well nigh lost his life by him : for whereas before hee could not behold sinne , but with an holy anger , now profit of sinne , through this cursed couetousnesse , made him looke cheerefully vpon it , and heartily welcom it for profits sake . feare complained , that he did bewitch him : for said he , whereas before i was tender hearted , and trembled at gods word , desire of gaine made mee loth to lose my commodity though i got it with sin. vehement desire did greatly complaine of his violent setting vpon him , to make him eager after earthly things , so as he could hardly take any rest . zeale complained , that hee strucke himselfe hard vpon the head , as the blow made him , in hope of gain , almost without sense of gods glory , which before hee preferred aboue all things in the world . lastly , reuenge complained , that the prisoner had attempted to murther him , and so wounded him , as whereas before hee could master sinne , now hee was growne so weake , as any gainfull sinne was able to master him , and to bring him vnder command . when these had spoken what they could , the rest were brought to giue euidence , and these also were men of very good account , and of great worth in their country ; master church , master common-weale , master houshold , master neighbour-hood , and master good-worke , who hauing answered to their names , they giue in euidence one by one . master church , what can you say against the prisoner at the barre ? my lord , i am not able to reckon the particular mischiefes hee hath done against me . there falleth neuer a benefice of any reasonable value , but hee sets many to run and ride after it , and to offer largely for it , and maketh some patrons theeues , and to admit many an ignoramus into the charge and cure of soules : and many a minister to be a periured simonist before god. hee maketh not a few to heape vp meanes , not onely for maintenance , but also to make themselues great ; and many which come in freely to neglect the care of their flockes , and to seek after their fleeces , to care to bee rich , and to follow so after the world , as that either they giue ouer to preach , or doe make them preach at home very idly , seldome , and vnprofitably , though abroad , either for their hire , or applaudity more diligently and commendable . when people come to church ( my lord ) hee marreth their deuotion and haleth their soules out of the church , to make them to bee walking their grounds , talking with their friends , plotting businesses , and to bee going some iourney , to bee at some market or faire , to bee counting their debts , following their debtors , reckoning vp their loane vpon vsury , their profits and gaine , here and there , not without feare of losses . and all these things ( my lord ) with many other worldly thoughts , whilst their bodies are in church . when people come from the church , hee choaketh the seed of gods word , that it thriueth in very few , and of these few , it is more in talke than in practice . hee keepeth ( my lord ) many from the church , causing them to set the lords day apart , not for his seruice , but for their worldly affaires , because they will not take another time for hindering their profit in the weeke daies . much more ( my lord ) i haue to say , but i am loth to be too tedious . you master church , haue spoken sufficiently and enough to condemne him . call master common-weale . master common-weale , what can you say on the kings behalfe against the prisoner at barre ? my lord , this man hath entred so farre into all businesses , as hee hath almost vtterly vndone mee . hee propoundeth offices to sale , and so maketh the buyers to sell their duties for profit to make vp their monies . he hath monopolized commodities into his hands , inhanced the prices of things , to the great grieuance of the kings subiects . hee ( as your lordship well knoweth ) hath miserably corrupted the course of iustice , by briberie , by making many lawyers plead more for fees , than honestly , for the equitie of the cause ; by delaying the cause , by remouing it from one court to another , till men be vndone . he hath , to get his desire , suborned false witnesses , counterfeited euidences , and forged wils . good my lord , let some order be taken with him , else he will vtterly bring mee to ruine and all mine for euer . call master houshold . master houshold , what can you say concerning the prisoner ? my lord , this wicked couetousnesse keepes holy exercises out of priuate houses ; he will not let parents haue any time to instruct their children , hee maketh masters vse their seruants more like beasts than men , they are so wholly imployed in worldly businesses : as for their soules there is no care taken , but they are left to liue as soule-lesse men . hee causeth niggardly house-keeping , and ouer-labouring of seruants . he breedeth much contention , chiding , and too much vse of ill language by mistresses and dames , yea , betweene men and their wiues in their family , to the great griefe and ill example of their children and seruants . yea , ( my lord ) hee hath made children to bee cruel to their parents , brethren and sisters to hate one another , neere of kindred and bloud to goe to law one with another , for and about diuiding goods , lands , and inheritances ; yea , i can witnes this , that hee hath made them murther one another : children their parents , husbands their wiues , and one brother another . it would be too long to particularize , how great euils , and how many waies hee hath iniured mee and all mine . but because other witnesses stand heere by mee , i will trouble your lordship with no more complaints at this time . call master neighbourhood . friend , what is it that you can say touching this prisoner ? my lord , this vnhappy man hath altogether disunited mens affections , so as in our towne there is very little loue : hardly will one doe another a good turne freely , but either it must bee one for another , like for like , or in certaine future hope for gaine . this wretch hath almost banisht all friendly society ; euery man is so now for himselfe , as hee neglecteth his neighbor almost wholly . he maketh them trespasse one another , to rob cunningly one another in buying and selling , and to fall out with bitter rayling , & vnneighbourly languages for a penny losse , and causeth many suits and brabbles . wee are ( my lord ) indeed miserably disquieted , and almost vtterly vndone by him . for ( my lord ) we were a company of very good neighbours till he became landlord : here dwelt amitie , kindnesse , gentlenesse , loue , peace , charitie , patience , goodnesse , readie-good-will , forgetfulnesse of wrongs , sociablenesse , good-turnes , and ioy : but most vniustly by his cruelty & wrong dealing hee hath displaced them , and brought ( my lord ) a company of infernall spirits , for so i think i may without offence call them , which are these : hatred , malice , enuie , wrath , anger , churlishnesse , discord , niggardlinesse , sturdinesse , strife , debate , variance , emulation , sedition , wrangling , fraud , deceit , malignitie , despight , vnnaturalnesse , implacablenesse , vnthankfulnesse , fiercenesse , highmindednesse , selfeloue , makebate , and vnmercifulnesse . the best that hee brings in ( my lord ) are costlesse complement , faire-speech , how doe you , good-morrow , good euen , glad to see you well , word-welcome , will you drinke , fare-well , yours to command , and such like ; also one little-good , with another called soone-lost , and amongst these no-harme is greatly commended , but neuer a good man amongst them , much lesse any too-good to bee found in the parish , except more in name , than in deed . and this is that which i haue to say , my lord , at this time . call out master good-worke . master good-worke , what can you say touching the prisoner ? my lord , there hath beene so much spoken that i need say nothing : yet none haue more iust cause to complaine than i haue : for he hath endeuoured to his vtmost to root me out , and all my posterity , bounty , liberality , and hospitalitie . my lord , we by reason of him , daily stand in feare of our liues ; all the countrey crieth out of him , in their loue to vs , who well know how often hee hath attempted to murther vs. he hath put out of ioynt both the armes of my son bounty , and almost broken the backe of my son liberality , that he hardly at any time goeth vpright , and all know this , that he hath violently set vpon my sonne hospitality , and forced him out of doores , and in his stead hath let in pride of apparel , sumptuous building , affectation of vaine titles , whom hee hath made to shut vp doores , perswading them that to maintain their state , they must increase their reuenues , by new purchases , by racking of rents , by inhauncing their fines and incomes , all little enough to vphold their outward state , & vaine pompe abroad . and this ( my lord ) is that which for the present i haue to say . then it was asked if all were come in that should giue euidence ? answer was made , my lord , here is onely one man more , poore pouerty brought hither by authority to giue euidence , may it please you heare him . call in pouerty . pouerty , what canst thou say against this prisoner at the barre ? good my lord , i haue reason to curse the day that euer i knew him , and hee onely it is that hath brought mee to this poore state . i was a man of some credit , my neighbours well know , till i had to do with him , who would lend mee nothing but vpon vsurie , and that vpon great bonds and morgage of lands : and so greedy a wolfe was he vpon his prey , that if i missed but one day of payment , hee would take the benefit of the morgage , or forfeiture ; or if he forbore longer , i payed him by presents and gifts so much with the vse , as made me to groane vnder the burthen , feeling my selfe in an irrecouerable consumption . sometimes to keepe day with him , i was enforced either to buy for time , or else to sell something out of hand to make readie monies : either of which was as bad , or worse than the biting of vsurie , for when william greedy a brother of his , or also gain his cousin perceiued my need , oh how did hee in selling for time extort from mee ; and in buying for readie money presse me ? so that to escape a whirle-poole , i fell into deuouring gulfes , and thus he vndid me . and not being therewith content ( woe vnto him , ) when i became tenant ( my lord ) who was before a good free-holder , he put into our land-lords heart , to depopulate our whole parish of wealth , ( for so it was called ) and there in stead of many honest inhabitants and good house-keepers , hee set a shepheard and his curre to feed his flockes . this also is hee ( my lord ) that maketh men of faire lands ( which might liue well on their own reuenewes and demaines ) to take farmes into their hands , and to driue out such as had been mercifull releeuers of their poore neighbours . in our poore estate wee haue sought to him for releefe , but in stead of comfort , he hath railed on vs , threatned to whip vs , and to send vs to the house of correction . nothing will he doe for vs , but what by law hee is inforced vnto , though hee keepe his church , and can sometime also talke of religion . hee beggers all of vs ( my lord , ) on worke hee will not set vs , and yet will not suffer vs to seeke abroad for releefe . he neuer seeth vs , but his heart riseth against vs. he rather will aduenture his owne damnation , than part with one penny , except it be to goe gay , to buy and purchase for him and his . yea ( my lord ) that all may know his mercilesse cruelty when we haue wanted releefe , & begged of him , hee hath counselled vs to shift for our selues , and steale out of the stackes of corne in gleaning time for bread , to breake hedges , to steale wood or coale in the night , to make vs fires , to plucke sheepe , or sheere off their wooll for cloathing , to rob orchards for fruit , to steale geese , hennes , ducks , pigges and sheepe , for flesh meat , to cousen men that set vs on worke , and to make vs poore people hatefull to god and man. for hee careth not , ( my lord ) so as he may not be charged any way , what we doe , or what becommeth of vs. and yet to make vp the height of vnmercifulnesse , hee will be the first , if wee of meere extreme need doe amisse , that will cry out against vs and pursue vs to death . this hath euer been his course hitherto , ( my lord ) consider rightly of vs , and pittie our case , i beseech you , good my lord. pouerty , thy case indeed is to be pittied : iurie , you haue heard the euidence of all , what say you of the prisoner at the barre , is hee guilty , or not guiltie ? iurie , guilty my lord. couetousnesse , thou hast heard what al these witnesses haue laid to thy charge and spoken against thee , what canst thou say for thy selfe , why sentence vpon these honest mens verdict should not be pronounced against thee ? my lord , i stand for my life , let it please you with patience to heare me : and first touching this impatient ingratefull out-crying fellow pouerty ; it was not i my lord , when hee was wealthy , but his then daily and onely companions , sloth , carelesnesse , prodigality , goodfellowship , goegay good-cheere , wantonnesse , improuidence , little-worke , and many-mouthes , which ( my lord ) cast him into a consumption , and like canker wormes consumed him quickly . i confesse he came to me often to borrow , but when i saw his vaine courses of expence , i was very loth to lend to him , but that hee so earnestly intreated me , euen with teares in his eyes oftentimes protesting , that i should greatly pleasure him , yea , and saue him and his estate from ruine , if i would doe him that kindnesse , to lend him in his need . thus ( my lord ) was i moued and drawne on to lend him , according to the statute , onely i took good security , because i perceiued him to bee wastfull . aduantage i neuer tooke , but onely when i saw that he was an idle fellow and carelesse , and would neuer keepe day , then i would onely threaten him to terrifie him , ( my lord ) and if hee then brought any kindnesse to my wife , it is more than i know of , and more than i desire of him . sometimes hee would offer to sell mee the land morgaged to mee , when he could not pay , and told me that of necessitie hee must sell it , and if i would not , another should buy it . then i thought my selfe as worthy to haue it as any other in all reason . for my threatning of him and his companie , when they went a begging ; true it is , because i say , that as they had consumed themselues , they thought to relie on mee , and so in like sort to haue eaten me vp too : for idely had they liued , and worke they neither could nor would . and whereas they accuse me that i compelled them to steale , herein they very much wrong me ( my lord ) for it was their loue to liue idely , and their pinching necessitie , which led and inforced them to fall to shifting and stealing , and not i my lord. touching their landlords depopulating of the towne of wealth , they their owne selues were the very cause thereof , for that worthy knight and my kinsman , sir worldly wise , when hee saw how some by suits of law , others by drunkennesse and ryot , others by pride and idlenesse did waste their estates , so as they were neither able to till their land , nor to stock their grounds , hee bought their estates one after another , and so left them to buy or hire for themselues elsewhere . and when thus they had remoued themselues , hee sought the welfare of the common-weale , which was to hold vp cloathing ( my lord ) the chiefest meanes here to set the poore on worke , which cannot bee without wooll , and wooll cannot bee had without flockes of sheepe . if this worthy knight , and good common-wealths man tooke any aduice of mee , it was for publike good . good my lord , consider that pouertie is impatient , euer complaining , and very vnthankfull to his best friends , if they doe not alwayes supply his wants . you know this ( my lord ) to be true , and all the worshipfull iustices of the bench. touching master church his accusation ; vnworthily doth he lay the faults on me ; for when any doe ride post so for benefices when they be fallen , they are set on ( my lord ) sometime by perking pride , sometime by neighbour need , and all of them by master haste to get the liuing , and by master feare to come short of it . it was neuer i that made them offer such summes of monies to patrons , ( for it is my manner to aduise my friends to be euer sparing of their purses : ) but it was their ouer-forward friend , master hope-to-preuaile that counselled them to make such profers . i am not ( my lord ) the cause of any ministers negligence in his function , but a couple of base loytering fellowes dwelling with such ministers , commonly called ( my lord ) the parsons men ease and idle , by whom such ministers are too much led . if the people profit not vnder those that bee painfull ministers ( my lord ) the fault is not through mee , but the fault is in inbred , ignorance , dulnesse , old man , mistresse heart , and wilfull will her man , and maides hating to bee reformed , dislike of teachers either for their person or doctrine , want of loue of the truth , contentednesse to liue and die in ignorance , and the verie deuill himselfe ( my lord ) their vtter enemie . these ought to beare the blame ( my lord ) and not i. for master common-weale ( my lord ) i maruell that hee should thus abuse me , and wrong me , for ( my lord ) he knowes well , that i haue many waies enriched such as belong vnto him : his cunning merchants in trading , and his craftie lawyers in pleading . i haue holpen many a meane man to a great estate , and many a base birth to bee counted of the gentrie . forward haue i beene to helpe all sorts of euerie estate , of euery professiō & of euery trade and course of life , and must i now be questioned for my life ? concerning master houshold , hee hath no reason of all others to blame me ; for i taught him how to be warie in his house-keeping , how to manage his estate for his best thrift , how to aduantage himselfe in buying and selling corne and cattell , how to let and set , and hire grounds , to graze and fat cattell , and ( my lord ) i euer sought his profit in all my courses . hee hath no cause thus to accuse me to your lordship . he had neuer gotten vp to haue maintained so great a family , but by me . i raised his father from a base cottage , to be a free-holder , and so himselfe to be master of a great family and houshold . if any such euils haue happened vnder him , as hee complayneth of , let him accuse vnnaturalnesse , impatience , vnruly passions , and such like makebates , and withall the suggestions of satan , which doe set men on such mischiefes , and not mee ( my lord. ) for master neighbour-hood , hee may of all other be ashamed to accuse mee so , because hee hath liued much better and nothing worse by me ( my lord ) for i caused to bee remoued from him and his neighbours , in their often and idle meetings ( which they pleased to call good-fellowship ) a company of verie vnthrifts , waste , ryot , prodigalitie , drunkennes , gluttonie , idlenesse , carelesnesse , needlesse-expence , and a rout of very rascals , with reuerence be it spoken ( my lord. ) i taught him and all such as hee is , a better way to liue , and a more thriuing course , to looke diligently to their estates , and to take good courses to saue , to get , and to increase their meanes . as first hauing abandoned such lewd companie before named , in the next place , i aduised them to put away their bad men-seruants , slacke and slothfull , carelesse and wastfull , gor-belly and tospot , weake and way-ward , loue-bed & drowsie , light-finger and lurching , gamester and go-gay , slipstring and wanderer , scape-thrift & spendall , and such like vnprofitable hindes . and withall to rid themselues in like manner , of al their bad maid-seruants , such as these , pranker and prattle , wanton and loue-sick , sleepy and slugge , sweetlip and daintie , gadding and forgetfull , greene-sicknesse and tender , driuell and slut , also and aboue all the choare-woman , and her daughters pocating and filch , with all their fellowes . and in stead of these ( my lord ) i commended vnto them a company of men-seruants worth entertainement , all one mans children , the sons of mine honest neighbour good-husbandrie ; as care and forecast , makehas●e and warie , thriftie and pinch , aduantage and holdfast , cunning and catch , watchfull and toilesome , homely-fare , and meane-clad , clouted-shooe and patch , vp-betimes and labour , last vp and trustie , getting and lockfast , spend-little and get-much , take-time and lose-nought , debtlesse and gaine , with such other profitable seruants . and because i knew that maid-seruants answerable to them were as necessarie , i aduised the best i could to prouide such also , the daughters of good-hous-wiferie ; as eager and spare , quicke and nimble , trusty and timely-vp , health-full and chaste , euer-doing and silent , wittie and pliant , with other of the like nature helpfull to vphold a mans estate . by which good counsel of mine ( my lord ) neighbour-hood liueth now richly , and not beggerly , neede knockes not daily at his doore , either to begge or borrow , as he was wont to doe . concerning the last man master good-worke , he hath least cause of all others to complaine for that same which hee pleaseth to call in me oppression , vsurie , extortion , and what not , haue built many a faire almes-house , many a goodly hospitall in the land ( my lord ) and haue also giuen by will , many a large legacie to the poore , and much to publike vses . my lord , when i was a romane catholique in our forefathers dayes , none was than in more grace and fauour with all the clergie than my selfe . by mee the holy father the pope greatly increased his treasurie , by my counsells the prelates gat vp to such an infinite wealth and to such glorious dignities : by me ( they making religion a cloake for me to put on ) they got such stately houses for their dwellings , and for the varietie of their orders , built in the best places of euery nation , and such yearely reuenewes , as did exceede , for their certaine maintenance . good my lord , let it please your lordship to thinke better of me , than these men , procured for witnesses haue suggested , for falsely haue they spoken against me . good my lord , good my lord , doe me right i beseech you . stand vp , stand vp fellow , i haue heard with patience these thy verball apologies : thy subtile shifts to acquit thy selfe , thy faire shewes to winne thee credit , if it weare possible , thereby to procure thine owne release . but know , that yet for all that thou hast said , the inditement against thee standeth firme , and the euidence against thee is good , which here my brethren the kings sergeant , and the kings atturney , and these worthy gentlemen , iustices of this county likewise affirme . it is very true which your lordship saith . good ( my lord ) before you pronounce sentence against me , as you be a righteous iudge , heare me , but this once more ? what hast thou to say yet for thy selfe ? my lord i am endited by a wrong name , my name ( my lord ) is thrift , and not couetousnesse , as all this while my aduersaries haue borne your lordship in hand . then the iudge asked iustice sapience where his examination was ? the iustices clarke called experience brought it forth and read it : in which his name was found to bee couetousnesse , and that by the witnesse of his neighbours , to whom he was verie well knowne . fellow , saith the iudge , why dost thou denie thy name ? my lord i doe not denie it , for my name is thrift ; but when i get vp some wealth , the enuy of my neighbours gaue me this other nickname : and so common it grew , by their so often calling me , as i lost my other name among them . but there are diuerse of my honest neighbours , which loue me , and are glad of my welfare , they haue told me , that my name formerly was thrift ; and they do assure me , that i am vntruly called couetousnesse . then saith the iudge , who be these , and what are their names ? my lord , one is master faire-speech , a louing kind man : and another is master soothing his kinsman , both of them my familiar friends : whom i haue often enuited and welcomed to my house . also many other of my good neighbours do affirme as much to me , as my neighbour needy , retainer , dependant , workeman , hireling , tenant , feareman , fainhart , loath-to-offend , clawbacke , and fawning ; for though some of these bee but poore men , yet i haue euer knowne thē all to be so honest , that they haue hated to slatter me ; there are besids these ( my lord ) other very substantiall gentlemen , as master lucre , master bribery , master opression , master harddealing , master scrapgood , master niggard , master pinch-poore , master extortion , master basemind , master chubrich , master vsury , master hardhart , master louegood , master suckingaine , and master griphard , all these ( my lord ) and other moe of my good friends , haue much maruelled , that i would suffer my selfe to be soe falsely called couetousnesse , by these my accusars , my euer hatefull and malicious enemies , such as is master pitie , master reliefe , master liberalitie , master bountie , master hospitality with certaine lend companions such as carelesse and wastfull , pride , & prodigalitie , idle and bellicheare , with the like haters of my thriuing and prouident courses : for i haue heard some preachers say , that hee which prouideth not for his family is worse then an infidle : and i would be loath to be hold such a one , that am a christian man. and ( my lord ) if it please you to heare mee , and also to beleeue mee , i haue euer hated couetousnesse : for i keepe my church , i say daily my prayers , and now and then , as i may attend it , i heare preachers , yea such , as be held of the incercut , euer railing against the couetous ; i haue beene patron of many a good benifice , and haue euer giuen them freely ; and if it happened , that i reserued out of them any tithes ; it was then vpon my chaplens thankfulnesse , and onely vpon an honest cōposition . i haue giuen almes now and then , i haue not beene altogether soe straight handed to the poore , when i sold or let any thing as often i did , the price set vpon the same euer was so reasonable ( as my stewards and bailiffes told mee for i trusted them , ) that if one would not giue the money another would . if in house-keeping i haue beene any whit sparing , it was onely warines to auoid riot , excesse , drunkennes & gluttonie , which euery honest man hateth . if the poore ( so many as came ) were not all relieued , it was for that i saw beggers to encrease thereby , and so i may do more harme then good by my almes : for while some came from farre , for an almes or a peny , they might haue earned at home in that time perhaps two pence , yea a groate sometimes , making their going and comming a whole dayes labour , i gathered ( my lord ) what i haue gotten , by gods blessing , and great paines-taking , for present and for future maintenance of my selfe , my wife and children after me , and i meant withall , when i died , to haue giuen something to the church , something to the poore , and a reward to a preacher , to preach my funerall sermon : and somewhat more , perhaps , to other good vses . good my lord , i beseech you consider of me , i haue euer had a good mind to wrong no man , but onely haue striuen carefully and honestly to thriue in this hard world : and if all my courses bee neuer so strictly obserued , they will onely proue mee to bee thrist , ( which is my right name ) and not couetousnesse ; it hath been my ill happe , though i haue done good deeds , to be very wrongfully abused , either by such as haue enuied my good prosperitie : or by some railing tenants , or by some bordering neighbours that cannot buy of me , how , when , and what they list , at their owne prices : or by some vnthankfull persons not satisfied according to their humours , though rewarded aboue their deserts . good my lord , be good vnto mee , and bee not carried away with the words of my malicious enuious accusers . fellow ( saith the iudge ) but that i onely sit to iudge , and not to bee thy accuser , i could tell thee , first , that those thou hast before named , to prooue thee to be thrift , and not couetousnesse , are either slatterers , or fearefull to displease thee , or wretched men , companions in euill like thy selfe : and therefore their witnesse is nothing worth : next , that all thou hast alleaged concerning thy religion , thy almes-deeds , thy house-keeping , and the rest , do not cleare thee of couetousnesse : for the scribes and pharisecs would pay tithes , fast weekly ; make many and long prayers , yea they heard iohn baptist a seuere reprouer of sin and christ iesus too , who sharply reprehended them : they would giue almes , adorne sepulchers , and doe many things which thou dost come farre short off , and yet were they very couetous . the young man that came to christ , and stood vpon his well doing towards all men , and that from his youth vp : yet was he a mamonist ; and trusted in his riches . there were certaine iewes as one propher telleth vs , who would heare sermons , seeme to delight therein , shew loue to their teachers in word , and speake to others to go and heare them , yet their hearts followed after their couetousnesse . in a word , the carriage of thy owne speech vttered in thy owne praises , sauoureth strongly of couetousnesse . but as i said i will not bee both an accusar and thy iudge : we will heare witnesses for the king in this point also : call in witnesses . then the clarke willeth the crier to call in one master proofe and one master signes . master proofe and master signes come into the court , to giue euidence against the prisoner at the barre , or else you forfeit your recognisances . vous auez master proofe , and master signes . master proofe stand vp to the barre , that my lord may heare you : giue roome there . then saith the iudge , master proofe looke vpon the prisoner , do you know him ? yea ( my lord ) i haue knowne him from a child : his name is couetousnesse . but he denieth it now , saith the iudge , and calles himselfe thrift . my lord , be of late is growne ashamed of his name , but neither is , nor euer was ashamed , either of the nature or practise of couetousnesse , as i and master signes here do well know , and are able to make good against him . then you hold not his name to be thrift . no verily ( my lord ) though he hath often pretended it , to couer his odious , though very true name : yet is it not to bee denied ( my lord ) but that one thrift dwelt , where hee now dwelleth , and indeed , he is a slip of thrift , and thus it was . this master thrift , was once steward to three worshipfull gentlemen , master liberalitie , master bounty , and master hospitalitie , and carried himselfe very commendably in their seruices , and afterwards for himselfe , when hee came to be an housekeeper , vntill he fell in acquaintance with a very pestilent subtill base pettifogger , who gaue him such bad counsell as vnhappily brought him to fall into familiaritie with one distrust , and suddenly to marry a daughter of his called not content . through this his vnhappy father in law euer vrging , and his vnquiet wifes sollicitation , he was much altered in his nature and condition from that which hee was before . of this woman notcontent he had diuerse children , among the rest , care , feare , spare , hard-fare , toilesome , and with all , one called gaine : those former sonnes were soure , sad , lumpish , froward , and very vnquiet : but this lad gaine was a pleasant youth , and often made his parents very merry , and therefore though they neglected not the other , yet their chiefest delight was set vpon this . this sonne they soe cockered , and made so much off , as they suffered him to set his loue vpon one coueting , a very harlot , and withall the base daughter of desire , vpon which filthy harlotry hee begat this fellow couetousnesse , the prisoner now at the barre : who when hee was but a very babe , so continually lay sucking at his mother couetings breasts , as she had not milke inough for him , and therefore with her husband gaines consent , she put him to be nursed , and nourished vp of one grecdie , the wife of money-loue ; now so it fell out , that these two , had a daughter called hopet ' encrease , to which hee at ripe yeares was married , who betweene themselues , as also by the helpe of their parents , on both sides , of his parents gaine and coueting ; and of her parents greedy & money-loue , they did grow rich and very great . and so vnsatiable hath he beene euer in getting , as he iustly deserueth to be called couetousnesse his very true and proper name . and this is that which i haue to say ( my lord ) and i hope it may giue the iury satisfaction , that he is not indited by a false name . if you haue spoken master proofe , then cryer , call in master signes , saith the iudge . master signes saith the cryer , stand vp to the barre . then the iudge asked him , if he knew the prisoner ? my lord , saith he , i haue knowne this man of a long time , his name is couetousnesse : he was so borne , and brought vp , as master proofe hath witnessed to your lordship , and to the iury. but ( saith the iudge ) you haue heard him deny , that this is his name , what euident tokens can you therefore decipher him by , that the iury may know him to bee the very man ? my lord , though i know him to be blinded with selfeloue , and with an ouer good conceit of himselfe , as rich men commoly be , so saith salomon , as also that hee is flattered by such , as hee himselfe hath named to your lordship , that hee will neuer beleeue what i shall say ; yet will i deliuer vndoubted tokens to the iury for them to know assuredly , that he is the very man , according to his name ; a right mamonist . for , my lord he cannot deny that he was euer content with his estate , heb. 13. 5. but through the loue of money , which he coueted after , he hath laboured and made haste to be rich . 1. tim. 6. 9. pro. 23. 4. pro. 28. 20. and neuer would be satisfied , eccle. 5. 6. 10. nor haue inough , esay 56. 11. for as riches encreased , so he set his heart vpon them , psal . 62. 10. his cheifest ioy was , because his wealth was great , and because his hand had gotten much , iob. 31. 25. he hath receiued siluer , rather then instruction , and gold rather then knowledge ; pro. 8. 10. his trust was in his riches , pro. 11. 28. ier. 48. 7. his wealth was his strong city , pro. 10. 15. and as a high wall in his conceit , pro. 18. 11 greedy hath he beene of gaine , and through his greedinesse , hath he troubled his owne house , pro. 15. 27. by chiding , chasing , turmoiling , pinching fare , and such like meanes ; he hath encreased his estate by vniust gaine and oppression , pro. 28. 8. and 22. 16. gifts he hath loued and receiued , pro. 29. 4. esay 1. 23. in his aboundance he hath not had power giuen him to liue plentifully , eccles . 6. 2. but hath spared more then needeth , pro. 11. 24. he hath eaten vppon other mens labours , esay 3. 14. and his neighbours labours he hath vsed without recompence , ier. 22. 13. for he alwayes onely looked to his owne wayes , and to his owne gaine , esay 56. 11. studying to ioyne house to house , and field to field , that hee might be alone , esay . 5. 8. he hath built houses by vnrighteousnesse and wrong . ier. 22. 13 , hee hath made vnhonest gaine , ezech. 22. 13. 24. and gotten greedily by extortion . ezech. 22. 12. his eyes and his heart were only for couetousnesse , ier. 22. 17. besides all these ( my lord ) hee hath suffered the cares of this world , and deceitfulnesse of riches to choake the word of god , that it hath beene without fruit in him . mat 13. 22. hee neuer deuised liberall things , esay . 32. 8. nor to despise the gaine of deceits , esay 32. 8. any proposition tending to cost was euer displeasing to him , and like the young man in the gospel , would he go away heauily : as one grieued to part with his goods . as an ahab he neuer could see a nabothes vinyard lying commodiously for him , but he eagerly gaped after it . if he gaue to the poore , and to good vses , it was of necessitie not freely , 2. cor. 9. 5. sparingly , and not bountifully , not cherefully , and of a willing mind , pleading not to bee so rich , as men tooke him to bee , pro. 13. 7. and whereas this man saith , that hee hath euer hated couetousnesse , ( as indeed hee ought to haue done , ) pro. 28. 16. surely if he had , then would hee ( my lord ) with dauid ( one that bestowed infinit treasures to holy vses ) haue prayed against the couetousnes of his owne heart , psal . 119. 36. hee would haue beene more liberall , more boūtiful , more giuen to hospitallity , and more ready to good works , then he hath beene hitherto . he would be like cornelius giuing much almes . act. 10. 2. my lord i haue knowne him to watch opportunity , to get aduantages both of rich and poore : if master liberalitie , bounty , hospitality , goodworke , church , or common-weale , did euer imploy him , he then would make gaine of them all to himselfe : where hee found any good fellowes for his turne , as waste , prodigalitie , pride , idle , needy , or simple , as long as they had any thing , he would speake kindely to them , offer to lend them vpon pawnes , or morgages , till he had vndone them , which he that hateth couetousnesse would neuer haue done . to be short ( my lord ) all the witnesses produced already , with the iust complaint of poore pouerty : proclaime his name to be couetousnesse , yea , ( as your lordship hath well obserued ) his owne speeches and practises , cry shame against him . would a man hating couetousnesse commend the practise of sir worldlywise , as hee hath done ? would he commend , and entertaine in his seruice , cunning , and catch , aduantage , and holdfast , rackrent , and ouerreach , makemuch , and pinchhard , sparepurse , and niggard , hardsare , and churle , coldwelcome , and wishrid , scarcedrinke , and farewell , with a company of base hangbies , such as these , slipthrif● , and poorewage , lackmeanes , and loyterer , tag and ragge , with soliue , and orbegone . if couetousnesse did not ouersway him , hee would surely abandon all such contemptible companions which are euer a disgrace to liberality , bounty , and hospitality , such fellowes as these afore named , they s●orne to haue abiding in their mansions . i haue bene ( my lord ) somewhat to long , i feare me , but i hope , i haue satisfied your lordship and the iury : and spoken , but that which is truth . master signes ( saith the iudge ) you and master proofe , haue performed the parts of honest men . sirrha sirrha , thou that hast so impudently denied thy name , here before the face of thy country : being so clerely prooued against thee euery way , what canst thou yet alleadge for thy selfe , that now the sentence of death should not be pronounced against thee ? good my lord a psalme of mercy . what! canst thou , soe notorious a traytor to god , to his church , to thy king , and to thy country , now imagine , to reape any benefit by thy cleargy ? good my lord , i pray your lordship of mercy , good my lord. fellow hold thy peace , and heare with patience , thy iust deserued iudgement . couetousnesse , thou hast been indited by the name of couetousnesse of all the aforesaid felonies , cousenages , oppressions , and murthers , and for the same thou hast been at raigned ; thou hast pleaded not guilty , & hast put thy selfe vpon thy triall and beene found guilty , hauing no more to say for thy selfe , this is the law. thou art to be counted idolatry before god , and also the root of all euill , and so damned a sinne as not to be named amongst christians , and that such as by thee are made couetous are to be abandoned of all good men , as of god they are abhorred , being worthy of eternall death ; and haue no inheritance in the kingdome of christ and of god , but vpon them must come the wrath of god , as vpon the children of disobedience . thou art therefore as a rotten member of the flesh to bee mortified and cut off . master shireffe , do excecution which the vnder shireffe seeth performed . goaler , set papistry to the barre . papistry hold vp thy hand . papistry , thou art heere indited by the name of papistry , of the city of rome , in the county of babylon , that thou being a bastard christian begotten of heresie , iudaisme , paganism , hast by violent force and armes inuaded the territories of the church of god , and by spanish inquisitions , bloudy massacres , stabbing , poysoning , and killing of kings , gunne-powder plots , treasons , rebellions , and other hellish practices , vsurped authority and thrusts vpon gods people their humane traditions , inuentions , superstitions , will-worship , heresies , iewish ceremonies , and paganish idolatry to the damnation of many christian soules contrary to the peace of our soueraigne lord the king , his crowne and dignity , what sayest thou hereunto , art thou guilty or not guilty ? not guilty my lord. by whom wilt thou be tried ? by god and the country . but ( good my lord ) let me haue another iurie chosen , i doe not except against the former iurie , faith , loue , feare , charity , sincerity , paitence , innocencie and the rest , but ( my lord ) though they be honest men , and haue well discharged themselues in their virdict vpon other prisoners ; yet haue they not such iudgement and vnderstanding as others haue , to discerne of my case , and the truth of the euidence which shall bee brought against me . papistry , because neither thou nor any of thy slanderous fauorits may say , that thou hast beene proceeded against rigorously and vniustly , without respect to the truth of the cause , i am content to call a new iurie , if here we can haue so many as will make vp the number . i humbly thanke you ( my good lord ) god reward your lordship for it . master sheriffe , impannell a new iurie of very substantiall men , the chiefest you can finde , and fittest to goe vpon this prisoner now at the barre . my lord , i supposed , that as he would craue , so from your lordships vprightnes he should obtaine this fauour , therefore haue i prepared a full iury to this purpose . it was done wisely of you ( master sheriffe ) let them be called . cryer call in the iurie . 1. call common principles , vous aues common principles . 2. call apostles creed , vous aues the creed . 3. call second commandement , second commandement come in . my lord i cannot get in . what 's the matter ? my lord ( saith the cryer ) the papists keepe him out . command to let him in , vous aues the second commandement . 4. call pater noster , vous aues pater noster . 5. call holy scriptures , vous aues holy scriptures . 6. call the apocrypha , vous aues apocrypha . 7. call councells , vous aues councels . 8. call antient fathers for the first 600. yeares after christ , vous aues antient fathers . 9. call contradiction amongst themselues , vous aues contradiction , 10. call absurditie of opinion , vous aues absurditie of opinion . 11. call consent of their own men , vous aues consent . 12. call testimonie of martyrs , vous aues testimonie of martyrs . counte , saith the clerke . then the cryer bids them answer to their names . common principles , one ; creed , two ; commandement , three ; pater noster , foure ; holy scriptures , fiue , apocrypha , six ; councell , seuen ; fathers , eight ; contradiction , nine ; absurditie , ten ; consent of their owne men , eleuen ; testimonie of martyrs , twelue : good men and true , stand together and heare your charge . my lord , here are some more summoned by master sheriffes authoritie . who bee they master sheriffe ? master law with his sonnes , ciuill , canon , common , and municipall . well , let them attend the court for the kings seruice , for vse , if need be . papistrie , if thou canst ●ustly except against any , i giue thee leaue to challenge any such of the iury. good my lord , onely one of the iury i except against , which is holy scriptures , except it be our own translation . well , saith the iudge , i am content it shall bee so , let it be either montanus , or the rhemist , or the vulgar edition , we desire a iust proceeding with all the indifferencie that may be . then the crier calleth aloud ; if any man can giue euidence , or can say any thing against the prisoner at the barre , let him come in , for hee stands vpon his deliuerance . here is my lord a worthy gentleman m. verity . master verity , come neere , what can you say concerning the prisoner at the barre ? my lord , this i am able to iustisie . first , that hee hath beene a false teacher frō the beginning , fraught with error and heresies , teaching as the false teachers did , such as be recorded in scripture , if they were paralleld together , as the doctrine of diuels , 1 tim. 4. 1 , 2. traditions and commandements of men , mat. 15. 2. mar. 7. 8 , 9 , 13. col. 2. 22. veniall sinnes matt. 23. 16. 18. childrens neglect of parents for churches profit , as they pretended , mat. 15. 5. mar. 7. 11. superstitious obseruations in meats and holy dayes , matth 15. 11. col. 2. 16 , 21. laying heauy burthens vpon the people , luk. 11. 46. iustification by works , therewith troubling the churches , gal. 2. 18. & 3. 2. & 5. 4. 12. voluntary religion and wil-worship , col. 2. 18. 23. the worship of angels , col. 2. 18. carnall libertie , 2. pet. 2. 19. reu. 2. 1● . 20. and teaching for filthy lucre , tit. 2. 11. thus are they , as were the false teachers ( as the scriptures in the new testament set them out ) like in all these things . how like they are ( my lord ) to after heretiques , learned whitaker in his booke de ecclesia , in the first question , sheweth in many particulars . secondly , ( my lord ) he hath vsed the very same practises which false teachers haue vsed : hee doth to make way for his doctrine , worship and aduancement , euen as they did . a they played the hypocrites in outward humilitie , in long prayers and formes of deuotion , and so mislead silly women . b they graced their doctrine with shew of fore-fathers . c they tooke away the key of knowledge , and neither would enter into life , nor suffer others . d they told the people old wiues fables , and told lies in hypocrisie . e they vsed sleights and cunning craftinesse to deceiue . f they boasted of their learning , vsing prophane and vaine babbling , and oppositions of sciences as they termed it . g they pretended reuelations , apostolicall traditions , and alleadged counterfer writings . h they had the propheticall woman and deceiuing prophetesses , i they had their miracle-workers , casters out of diuels , and dreamers of dreames . k they would slander mens persons , and the doctrine of saithfull teachers , and lay to their charge what they could not proue , speaking of them contemptuously , and railing on them . l they boasted to bee the true church , and that by succession they were of the fathers . m they would vse faire and soothing words , and teach with inticing words , and did strine for excellencie of speech of mans wisedome to deceiue . n when they could not preuaile by faire meanes , then they would suborne false witnesses : they threatned , beat , imprisoned , banished and slew the faithfull teachers and christian beleeuers . o they would plot conspiracies to the shedding of bloud , and the priests must bee acquainted herewith before hand to encourage them hereto . p they would make open insurrections , and stir vp great personages to take part with them . and what rebellion , treasons , conspiracies , insurrections , and persecutions this papistrie hath wrought , my lord bishop of chichester hath openly discouered to the world in his booke of thanksgiuing for our deliuerance from all these traitors , morton , sands , parsons , campion , ballard , watson , clarke , garnet , priests and iesuits : stuckly , someruile , throgmorton , parry , babbington and his company ; lop us , tyrone , markam , brooke , with others ; percey , catsby , and all the gun-powder plotters ; laicks . and this ( my lord ) is not what i could , but what i thought sufficient to testifie at this time , because i would not be tedious . master veritie , by this you haue vttered , it is easie to see how this man hath followed , both the false teachers in doctrine , and the enemies of the gospell in their practises . if there be any moe witnesses , let them come foorth . yes my lord , here is sir christianitie . sir christianitie , what is it that you haue to say against this prisoner at the barre ? my lord , i was commanded to bee here to day to giue euidence what i know against this man , and this i am willing to do for the seruice of my soueraigne . this it is ( my lord ) which i haue to say , that this man with his associates , hath in stead of christian religion , set vp a seruice of iudaisme and paganisme , which i am able to prooue in a multitude of particulars : but because i am loath to be tedious in my relation , i haue brought heere with me three bookes , that the iury may iudge of all the particulars , or they may be read before the prisoner , if your lordship shall be pleased to haue it so . what bookes sir christianitie ? my lord , one is that , that is called the three conformities set out lately . the other is , de origine papatus , set out by one doctor morisin , and dedicated to his late maiesty : and the third is , our learned countriman doctor raynolds his cōference with hart neuer answered of any papistto this day , who sheweth how the popish seruice is like vnto the iewishin very many particulars and wherein they be more heathenish , then iewish . i am content to haue thē read to spare your speech touching the iewish seruice . so hauing beene read , the iudge yet wished sir christianity to declare openly how pagan like papists bee , and as the heathenish idolaters in israel and iudah were , and onely out of the vndoubted testimonies of scripture , and the apocrypha books , because those learned authors had omitted it . my lord , i shall ( saith sir christianity ) performe this taske with as great breuitie as i may : that this prisoner ( if it be possible ) may see how wickedly he hath dealt with mens soules to set vp instead of gods seruice , an idolatrous , and pagan-like worship . a these pagans set forth god like a man. b the idolatrous israelites had a queene of heauen : c they had images of gold and siluer , brasse , yron , wood , and stone , and some of clay : some molten , some carued and grauen , some portrayed vpon walls , and other pictures . some were likemen , dan. 3. 1. 1. sam. 5. 3 , 4. and some like women , act. 19. 27. 2. machab. 1. 13. 1. sam. 31. 10. some lke beasts , ( like s. george and the dragon ) exod. 34. wisd . 11. 15. they adorned them with siluer and gold , ierem. 10. 4. and set crownes vpon some of their heads , couering them with costly garments and of diuers colours , deut. 7. 25. hab. 2. 19. baruch 6. 8 , 9 , 14 , 15 , 29 , 39 , 50 , 55 , 58. ezek. 16. 18. wisd . 13. 14 carrying a scepter in the hand , or a dagger , or an axe , baruch 6. 14 , 15. they set them vp with great deuotion & solemnity , with musick and melodie , dan. 3. 3. with singing , dancing , and other delights , exodus 32. 5. they built temples for these images , ioel 3. 5. 2. machab. 1. 13 , 15. baruch 6. 18. which were the houses of their gods , iudg. 17. 4. 1 samuel 5. 2. and called them sanctuaries , isat . 16. 12. they had chappels for them , amos 7. 12. yea , they set them vpon tops of hills , 1 king. 14. 23. 2 king. 17. 10. they had them in priuate houses , iudg. 17. 4. 18. in chambers , ezek. 8. 12. and in secret places , deut. 27. 15. they had their pleasant groues planted , ier. 17. 2. 1 king. 14. 23 and there also had their images , 1 king. 15. 13. 2 chron. 15. 16. 2 king. 17. 10. they had their standing pillars and images , as the papists their crosses , deut. 12. 3. & 16. 22. 2. king. 17. 19 , leu. 26 1. these were in the head of high-wayes and streets of cities , exek . 16. 31. ier. 11. 13. the multitude were allured by the gorgeous decking of them , wisd . 14. 20. & 15. 5. 6. yea , they doted vpon them , ezek. 8. 10 , 11. they worshipped them , bowed vnto them , and fell downe before them , dan. 3. 2 isa . 44. 17. ios . 23. 16. they would lift vp their eyes vnto them , ezek. 33. 25. pray vnto them , 1. king. 18. 26. hab. 2. 16. isa 44. 17. kisse them , hos . 13 2. 2. king. 19. 18. set vp candels before them , baruch . 6. 19. make vowes to them , baruch 6. 35. and goe on pilgrimage to some of them very farre , ier. 51. 44. expecting some miraculous cure from the image , bar. 6. 41. in entering into their temples they sprinkled themselues with water , altars they had of ston● , isa . 65. 3. they vsed vaine repetitions in their prayers , mat. 6. 7. they measured their religion and goodnes thereof by plenty , ier. 44. ● . they had their sacrificing priests , act. 14. 13. and they were shauen priests , baruch 6. 31. 32. sometimes they were of the basest of the people , 1. kings 12. 31. whosoeuer would , might for monie or for monie worth , make himselfe a priest , 1. king. 12. 31. 2. chron. 13. 9. and some serued for base wages , iudg. 17. they had then concubines , baruch 6. 11. hos . 4. 14. some of them would we are haire cloaths and torment themselues , 1. king. 18. 26. 28 zach. 13. 4. and of a deuotion in a will-worship mac●r●te their bodies , punishing & not sparing their bodies , col. 2. 23. their teachers taught for hire , mich. 3. 11. 2. pet. 2. 13 , 15. reu. 2. tit. 1. 11. for gifts , they would promise life & peace , ezek. 13. 22. ier. 23. 14 , 17. in their seruice they had variety of musicke , dan. 3. their set holy-dayes , exod. 32. 2. king. 13. they had their holy women attending the idol-seruice , ezek. 8. 14. working for them , 13. 18. 2. king. 23. 7. and prophecying lyes , ezek. 13. 22. and were great worshippers of the queene of heauen , ier. 7. 18. & 44. 19. they had also their seuerall gods for their seuerall countries as papists haue their saints , 2. king. 17. 29. & 18. 34. they would pray to these and sweare by them , ier. 5. 7. & 12. 16. gē . 31. 53. 1. king. 19. 2. 2. king. 17. 35. zeph. 1. 5. some in israel which fell to heathenish idolatry were like church papists ; for they would worship idols and yet go to gods house and heare his prophets , ier. 7. 8 , 10. 2. king. 17. 41. ezek 14 3 , 7. & 20. 1 , 31 & 23. 29. when idolatry was cast our of the church ( as we haue done the idolatry of rome ) the idolaters would condemne it , as an ill act in them , and speake against the seruing of god aright , as papists doagainst vs , 2 king. 18. 22. they worshipped towards the east , ezek. 8. 16. they were very superstitious , acts 19. they liued in very grosse ignorance of the truth , and in liberty of sinning , isa . 44. 18 , 19. & 45. 20. ephes . 4. 18 , 19. wisd . 14 , 15 , 16 , 17. they worshipped they knew not what , ioh. 4. 22. their festiuals after their idol-seruice they spent in earing , drinking , singing , dancing , exod. 32. 6. 18 , 19. they had their reuellings and meetings full of excesse ryot , 1 pet. 4. 3. and would wonder a● , & speake ill of such as would not be like them . they had brothel houses , ezek. 16. 24. 2 king. 23. 7. 1 king. 15. 12 , 13. & 14. 24. & 22. 26. they had amongst them conturers , wizards , charmers , obseruers of times , southsayers , astrologers , starre-gazers , and such like . to these the people resorted & consulted with , 2 king. 21. 6. 1 sam. 5. 2. 1 chron. 10. 13. hest . 3. 7. & 9. 24. deut. 18. 14. isa . 19. 3. & 47. 12 , 13. hos . 4. 12. ezek. 21. 21. ier. 8. 17. act. 8. 10. they sacrificed to nets , and burnt incense to draggs , hab. 1. 16. they beleeued that some of their images were approued of their great god from heauen , act. 1● . 35. they were cruell and bloudily minded against all that were against their idolatry , hos . 10. 14. & 13. 16. 2. king. 21. 15 , 16. iudg. 6. 30. 2 chron. 24. 18 , 21. the idolaters in israel and iudah brought in the heathen , as gods plague vpon them , to punish them for their idolatry , 2. chro. 24. 23. & 21-16 . 17. & 33. 11. & 30. 6. 10. 17. 2. kin. 17. 18. as the papists haue brought the turkes vpon the christian world by their imagerie and idolatry , reu. 9. they were stupid and without vnderstanding in their idol-making , & in setting them vp to worship them , isa . 44. 14 , 20. and so continued therein obstinate as the papists doe . and thus haue i shewed what i can say ( my lord ) touching the heathenish idolaters and their practises . your euidence is so cleare ( sir christianitie ) as hereby all may see , how pagan-like papists bee in their imagerie , priests and temples . is there any further euidence ? thē stands vp m. atturney general : and did proue him to be guilty of high treasō both against the person and the lawes of his soueraigne . my lord ( saith he ) this fellow vnder pretence of religion ( for all must be couered with his shadow ) hath set vp another spirituall head ouer the church , besides christ , ( euen antichrist his greatest enemy ) as is sufficiently prooued . he hath set vp also mediators of intercession besides christ : also in his rebellious pride of heart he hath exalted mans merit , and made him a party sauiour of himselfe , by satisfactory punishments either heere or in their seigned purgatory . thus is he a rebell and an abettor of rebels against christ . againe , the law of christ ( the holy scriptures ) he hath notoriously corrupted and abused many wayes . 1 he maketh it no perfect rule . 2. he teacheth blasphemously that the originall is corrupt , and so shaketh the faith of all such as rest on the scriptures . 3. he hath added to them mens writings called apochrypha , to make them canonicall●a . he hath feigned a traditionall word & equalleth the same with the scriptures . 5. he debarred for a long time the translating of gods word into a knowne tongue , to keepe the people from the vnderstanding thereof . 6. being enforced at length to translate it , hee hath or purpose done it corruptly , and with many vncouth & obscure words , hath hidden the truth still , to keepe the people in blindnesse . 7. yet this their so corrupt & obscure translation is not admitted indifferently to all , but to some , and to these vnder license , for which they pay money . 8 these parties , though they may read the scriptures , yet must it bee with the popes spectacles , and may not see farther than the false teacher pleaseth , nor conceiue otherwise of the sense than he suggesteth , though the text be neuer so cleare of it selfe . 9 they blasphemously publish , that the scriptures are a nose of wax , a dead letter , sowterly inke , dumbe iudges , and a black gospell , inkie diuinity , and may haue one sense one time , and another at another time , according to the churches state & condition . 10 they set vp a corrupt latine translation , for as authenticall as the originalls in the hebrew and the greeke . 11 and lastly , they brought into the church in stead of the holy bible a booke of lyes to bee read . thus is this wicked wretch guilty of high-treason against our soueraigne . besides that , hee hath counterfeited his maiesties broad seale , inuenting new sacraments neuer of christs institution , and hath conspired and plotted the death of an innumerable multitude of his maiesties subiects in a most cruell and bloudie manner , my lord , he is no way longer to be endured : for we shall neuer bee at peace as long as hee may haue libertie to liue ; for he is a ranke traitor to our king and state , an vnderminer of religion and the true church of christ , & an enemie to our peace & welfare in the common-wealth . gentlemen , ( saith the iudge ) you of the iurie haue heard master attournies witnes , also what both master veritie and sir christianitie haue spoken against him : now that you haue heard the euidence so fully , what say you touching the prisoner , is he guiltie or no ? then the foreman , in the name of all the rest , answereth ; guiltie , my lord. whereupon the iudge turneth to the prisoner , & saith ; papistry , thou hearest what grieuous iniquities , foule and filthy abominations , murthers & massacres haue beene layed to thy charge ; thou hast heard the verdict of these so learned and well approued gentlemen , chosen without all partiality to go vpon thee . and they in their iudgement , vpon their consciences , haue found thee guiltie . what canst thou say for thy selfe that sentence of death should not bee pronounced against thee . my lord , the iurie assuredly is corrupted by some meanes or other , else would they neuer haue found me guiltie : for our learned men haue cited many of these in my behalfe , and therefore i appeale from them to a generall councell , for the triall of their honestie in this verdict . vpon this lewd surmise and brazen-faced accusation , all the iury fell a murmuring , being much grieued to be taxed of faithlesnes and periurie . the worshipfull gentlemen the iustices and master sheriffe began to speak in their behalfe , but the iudge standing vp , staid them and made answer for them . papistrie : to be briefe with thee , thou art shamelesly impudent to accuse these worthy gentlemen : for iustly proceeding according to the cleere euidence to thy face . for thy learned men , they haue only cited the names of some of these , but without their knowledge or consent . yea , many testimonies they bring vnder their names , which indeed are proued to be counterfeits , abusing their vnaduised readers in their vniust defence of thee . as for thy appeale to a generall counsell , it s but to set a good face vpon an ill cause ; for thou knowest that we haue long desired a free general counsell , but not a gathering together ; like the lewd conuenticle of ●rent . but art thou not ashamed to conceit the bringing of these mens verdict to the triall ? we must by them be tried , and not they by vs. by what canst thou trie the principles of religion ? wilt thou deny them ? must fathers , councels , scriptures & al be brought vnder our iudgements ? thou haddest no cause to taxe the iurie ; if any had bin in fault , it should haue beene the witnesses : but canst thou tax verity of lying , or christianity of falsehood ? as for master attourney , his speech is no more then your owne words , writings and practise do testifie . heare therefore thy sentence , iustly deserued before god and men . papistry ; thou hast bin indited by the name of papistry , of all these former treasons , rebellions , cōspiracies , gun-powder plots , murthers , massacres , falsehood , heresies , iudaisme & paganisme , and of that thy detestable idolatry , and for the same , hast been arraigned , thou hast pleaded not guilty , hast put thy selfe vpon thy tryall , and beeing found guilty , hauing no more to say for thy selfe , this is the law. that thou the mystery of iniquitie , with the old serpent , called the diuel , or sathans , thy father , with thy lewd mother , that great whore , drunke with the blood of the martyrs of iesus , which sitteth vpō a scarlet-coloured beast , as also with that false prophet the sonne of perdition , thy guide and gouernour shall bee cast aliue where the dragon is , into the lake of fire , burning with brimstone , there to be tormented with all thy marked ones in the presēce of the holy angels , and in the presence of the lamb , without rest day & night , the smoake of which torment shall ascend vp for euer and for euer , without mercy or hope of redemption . after this sentence , there is made an oyes , and so the court breaketh vp ; the iudge ariseth , the iustices and gentle-men attend him , the sheriffe with the vnder-sheriffe & his seruants goe before with the sounding of a trumpet , and so do conduct him to his lodging , and there doe leaue him with rest and peace . laus deo. the contents of this little booke for spirituall vse , besides the literall delight in the allego●ie . in the first part . 1. that which is most hurt full to man is sin : set out vnder the name of a notorious malefactor , pag. 2. to 10. 2 that god hath giuen to such as be his , heauenly graces to watch ouer their waies , and to find out their sinnes , set out by watchmen . p. 10. to 13. 3 that god hath giuen vs helpes , in his holy word , to find out and to know sin to bee sinne ; set out vnder the name of an hue & cry , p. 14. to 18. 4 that some people are so wickedly bent to sin , that , to hide their owne sinfull courses , they become deadly enemies to most excellent vertues : set out vnder the names of master outside , master worldliwise , and the rest . p. 18. to 25. 5 that sinne escapeth often vnder the name and cloake , or habite of vertue ; set out vnder the shifts , which theeues vse to make , to escape their pursuers . p. 26. to 28. 6 that sinne hath many to fauour it , and who chiesty they bee : set out vnder seuerall names . p. 29. to 36. 7. that yet for all these shifts and these fauourites , a godly man wil in obedience to gods commandement search it out : set foorth vnder the constables warrant from the lord chiefe iustice . p. 37. to 38. 8 that to search out sin is required vnderstanding , set out by an officer , which hath authoritie to search . p. 39. 9 that not euery vnderstanding , but the vnderstanding illuminate by grace , is that which can find out sin : set out by the deputy constable , the tythingman , the petie constable , & chiefe constable . p. 39. 46. 10 that where such vnderstanding is , there is a gracious reformation ; set out by the chiefe constables familie . p. 47. to 50. 11 that this vnderstanding , to apprehend sinne , needeth other graces to assist it in his spirituall search : set out by the name of the constables men seruants , his neighbor , and his neighbours children . p. 50. to 53. 12 that truly and vprightly to proceed in search of our sinnes , we must before hand remoue selfe-loue , and selfe conceit ; set out by two busie companions . p. 54. to 56. 13 that the place in the soule , where principally sinne is to be searched out , is the heart : set out by a common iune . p. 57. to 58. 14 that the fiue senses are so many inlets for sinne into the heart , and what kinds of sinnes enter in at euery seuerall sense : set out by the iune-doores . p. 59. to 62. 15 that sinnes possesse not the heart foorthwith from the sense , but in a naturall order , and by degrees ; set out by the hall , parlour , chamber , and dining roome . p. 63. 16. that the passions of the heart are many , & what is their force and effects ; set out vnder mistris hearts maids . p. 84. to 69. 17 that the will of man is miserably misled , & made as a very slaue to the deceit of the heart , and passions thereof : set out by the name of will her master . p 69. 70 18 that sinnes once entertained into the heart , do there finde matter of nourishment , there to abide and rest : set out by an hostesse entertaining plentifully her guests , from a table well furnished , diligent attendance , lodging roomes and beds , p. 71. to 80. 19 that ill ordred affections , and ouerswaying passions are accompanied with many euils : set out by guests lodged in seuerall beds . p. 80. to 83. 20 that where the heart doth nourish vp sinnes , there the sinners liue securely without repentance , through hardnesse of heart ; set out by lodging in a bed securely after full dyet . p. 83 21 that where the vnderstanding is sanctified , there the heart is strucke with gods feare to shake off security : set out by the constable attaching a fellon . p. 83. 22 that vpon this feare of god , a well informed iudgement will fall to a true and serious examination , of all a mans wayes , whereby godly sorrow is wrought , to follow sinne vnto the death : set out by a iustice of peace , his office , his examining a fellon , binding some ouer to prosecute against him , and sending him to prison . p. 84. to 95. 23 that a regenerate man , horne anew , getteth at length masterie ouer his own heart , and bringeth his body into subiection : set out by master newman the goaler . p. 95. to 97. 24 that the new man is renewed in knowledge , holynesse , and righteousnesse ; by the heauenly power whereof he is kept and preserued from all the euils of sinne & wickednesse against either god or his neighbour : set out by the three vnder goalers . p. 97 , 98 , 99. 25 that a godly man vseth all holy meanes to curb sinne , and to keepe in corruptions of nature , that they breake not foorth to the disgrace of religion : set out by fettering of prisoners , and carefully looking to the prison house . p. 100. to 105. in the second part . 1 that there ought to be a time of trial , and a iust condemning of sin in our selues : set out by an assises . p. 107. 2 that god hath set in euery man a conscience to iudge of his own wayes without all partialitie : set out by the iudge of assises . p. 108. to 113. 3 that conscience must bee well informed of all the particulars whereof it is to iudge , else it will not , nor cannot iudge aright : set out by the iustices and others sitting in commission with a iudge . p. 113. to 117. 4 that the holy scriptures are the onely rule to proceed by against sinne : set out by a grand iurie . p. 117. to 124. 5 that he which would proceed strictly against all and euery sinne , is a man to be qualified with many vertues ; set out by a pettie iurie . p. 124. to 130. 6 that as vices be , so vicious persons are opposite to vertues , and vertuous men : set out by the prisoners challenging the iurie p. 130. to 135. 7 that there are a generation of men setting themselues wholly for the world , which are neither true louers of vertue , nor haters of vice , but so as either may be vsefull for thēselues : set out vnder a full iurie of indifferent gentlemen . p. 135 , 136. 8 that there is in euerie one an inbred corruption foule and euill : set out vnder the name of oldman . p. 137 to 145. 9 that the heart is desperately wicked , most deceitfull and vaine ; ●et out by the name of mistresse heart arraigned and condemned . p. 145. to 160 10 that the will of man is most rebelliously bent against all due subiection : set out by wilful will arraigned . p. 160. to 184. 11 that couetousnesse is a most cursed sinne , the root of all euill euery where ; set out by all the witnesses produced against it . p. 184. to 187. 12 that couetousnesse is a deceitfull sinne , hauing many pretences subtilly to couer it selfe ; set out by the answers thereof at the arraignment . p. 187. to 232. 13 that couetousnesse is not honest thrift , as is cleare by proofe , and the euident signes of couetousnesse set out by witnesses ; master proofe and master signes . p. 232. to 263. 14 that papistrie is idolatry , a patcherie of heresie , iudaisme , and paganisme : set out in the arraignment thereof . p. 263. to 265. 15 that there are twelue wayes to confute papistrie ; set out by the impanelled iurie against it . p. 265. to 269 16 that veritie it selfe , and true christianitie are against poperie : set out by the two produced witnesses , discouering the falshood , impietie , cruelty , treasonable practises , & the abominable ido latrie thereof . p 269. to 302. these things are the substance of all this booke couched within the allegoricall narration : which is no dreaming dotage , no fantasticke toy , no ridiculous conception , no old wiues tale told ; some haue an humour to delight in finding of faults ; some are so enuious that they cannot looke vpon any thing which is anothers , but they must needs disgrace it : perhaps some kicking lade in reading is galled , and therefore doth winsh . some are so ridgedly graue that , forsooth , it is a misse to reade that , wherein they may haue occasion offered any way to laugh or smile : when they may remember that euen abraham , the gray headed , old aged , and graue father once laughed ; as they themselues will also , whosoeuer they be , when the humour takes them . if any dislike this little booke for want of matter , let him be pleased to consider these one and fortie particular instructions before set downe , with the naturall and moral phylosophie cōprehended therin , how also families may be well gouerned and also religiously ; how loue may bee preserued among neighbours , what euils are the disturbance thereof , and what bee the base conditions of the nigards and pinching worldlings , contrary to such as be of a bountifull and liberall disposition . besides all these things let them bee pleased to attend to the scope of the booke , wherin two things are principally aimed at . 1 to discouer to vs our miserable and wretched estate through corruption of nature . for the laying open hereof , there is a liuely description of sin , with the power , nature , fruites , and effects thereof ; how it first came , how intertained , bred , and brought vp , by whom , and where , with the seuerall kinds of sinne , and the differing conditions of sinfull men , opposing vertuous courses , and vnder what colour they so do , to their owne ruine at the length . 2 to shew how a man may come to a holy reformation , and so happily recouer himselfe out of his naturall wretched estate . to worke this , here is deliuered how a man is to search out sinne , what necessarie graces are required thereto , with the helpes how to discouer sinne , and to know sinnes to bee sins ; what commonly bee the lets and hinderances in the discouery and search of our sinnes ; what to do , hauing sound out our sinnes , and how to become humbled thereby , and how to sit downe to iudge of our selues without all partiallitie . moreouer here is manifest , what gifts and graces are requisite to an holy life . lastly , how we may know sinne to be subdued , and in whom it is truly ouercome . these things being the true scope and right vse of this book , and the matters therein contained so behoofefull and necessary to euery true christian , i hope no sober minded man can , much lesse will find fault with it . if the manner laying those things downe in a continued allegorie , bee the offence to some , i doe suppose they know , that nathan did teach a dauid by an allegorie : esay and ezechiel taught the iewes so too , and that our sauiour spake many parables to his hearers . if any thinke it had binfit for a yonger wit , then for one growne old and gray headed ; surely nathan , esat , & ezechiel were not yong ; neither did those formes of speaking derogate any thing from their holy aged grauities . and it may be thus to allegorize vpon such a subiect matter from all these passages , in politicke gouernment , required some more experience , then some perhaps , conceit , though the thing done to their hand may seeme now most easie . but the fault , if a fault , peraduenture , is nor simply imputed for making an allegorie : but in following it so largely , and for inserting ( as it were interlude wise ) some things , for the weightinesse of the matter therein conteined , not seeming graue inough as the parables of christ , & his prophets were . for sinne and sinfull courses of men should be so deciphered , as the readers might rather be moued to lantēt , then occasioned to laugh . first for the largenesse , it is no more then the necessitie of the intended discourse required , as the scope before mentioned may sufficiently witnesse . the parables of our sauiour in s. luke , and of ezechiel , were large , and they were prosecuted according to the nature of those things from whence they were taken , to lay open fully thereby what they intended , and this is but so , and no more . i confesse the matter of this allegoricall discourse to be such ( as may appeare by the manifold lessons before layed down , being the summarie contents of the booke ) as ought to worke in euery christian reader sorrow of heart in the deep consideration of his miseries , till he be recouered out of his wretched estate : and withall to cause a diligent endeuour in sober sadnes to better his cōdition of liuing christian-like before god ; neither of which is preuented by the manner of handling , if all would doe , as some haue done , first to reade it after the letter , and then attend piously to the spirituall sence , they would attaine to that , which in so penning it , i aymed at . i knew the natures of men in the world ; i persuaded my self that the allegorie would draw many to read , which might be as a bate to catch them , perhaps , at vnawares and to mooue them to fall into a meditation at the length of the spirituall vse thereof : which i well hoped that others more religiously bent , would at the first discerne and make benefit of . if two or three passages carrie not that grauitie in shew , as some , perhaps , could wish they did ; let these consider therin those places the enforced nature of the allegory . then how that else wherin all the rest of the book the cariage of the matter is very far from the nature of so odious & so base a cōparison , if it be in the hand of a piously affected & wel minded reader . lastly , that euen those few passages are sharpe reproofes ; & are no more an occasion to guilty parties , with the conceits thereof to make themselues merry , then that great prophet eliah his mocking ( in a matter none more weightie ) was to the priests of baal , when yet , perhaps , some stands by of the wiser sort , abhorring baal , might smile secretly thereat . there is a kinde of smiling and ioyfull laughter , for any thing i know , which may stand with sober grauitie , and with the best mans pietie , iustly occasioned from the right apprehension of things , else had not abraham fallen into it , nor holy iob , nor the righteous in seeing ( which is strange ) matter of feare . well , i haue clothed this booke as it is : it may be some humor took me , as once it did old iacob , who apparelled ioseph differently from all the rest of his brethren in a partie coloured coat . it may also bee that i tooke ( as iacob did in his ioseph ) more delight in this lad , then in twentie other of his brethren borne before him , or in a younger beniamin brought forth soone after him . when i thus did apparell him , i intended to send him forth to his brethren , hoping hereby to procure him the more acceptance , where hee happily should come : and my expectation hath not failed ; deceiued altogether i am not , as was iacob in sending his ioseph among his enuious brethren . for not onely hundreds , but some thousands haue welcomed him to their houses . they say they like his countenance , his habit and manner of speaking well enough , though other too nice bee not so well pleased therewith . but who can please all ? or how can any one so write or speake , as to content euery man ? if any mistake me , and abuse him in their too carnal apprehension , without the truly intended spirituall vse , let them blame themselues , & neither me nor him : for the fault is their owne , which i wish them to amend ? you that like him , i pray you stil accept of him for whose sake , to further your spiritual meditation , i haue sent him out with these contents , and more marginall notes . his habite is no whit altered which he is constrained by mee to weare , not onely on working dayes , but euen vpon holy daies and sondayes too , if he go abroad . a fitter garment i haue not now for him : and if i should send out the poore lad naked ; i know it would not please you . this his coate , though not altered in the fashion , yet is it made somewhat longer . for though from his first birth into the world it bee scarce halfe a yeare , yet he is growne a little bigger ; but i thinke him to become to his full stature : so he wil be , but as a litle pigmie to be carried abroad in any mans poket . i pray you now this fourth time accept him , & vse him , as i haue intended him for you , and you shal reape the fruite , though i forbid you not to be christianly merry with him . so fare you well in all friendly wellwishes . r. b. may 28. 1627. finis . errata . good reader i pray in page 137. for incircut reade nicer-cut . notes, typically marginal, from the original text notes for div a09156-e140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the scope of this booke for one to see and know himselfe . exod. 18. notes for div a09156-e560 oldman , madame heart . what to be considered of before men come in with a verdict against supposed witches . see doctor cotta his tryall of witches . request to grand-iury men touching my booke of witches . the summe of that booke . iudge denham . sir rob. philips . request to the iudges , the sheriffe , and iustices , for spirituall food to poore prisoners . the benefit of setting prisoners on worke . sir ioh. walter l. chiefe baron . sir io. denham . mast . symmes . if i mistake your places , i pray you pardon mee . request to the keepers of prisons . request to the poore prisoners . meditations for them while they lye in gaole . request to professors of the law. notes for div a09156-e1600 a search to be made for sin . sinne is the great malefactor . sinne robbes vs. sinne doth kill if it bee not killed . sin is strong . prou. 5. 22. rom. 7. 23. isa . 9. 18. sinne doth him the most hurt that most loueth it . ierem. 5. 25. ierem. 4. 18. the euils which sinne doth . mat. 26. 14 , 15. 1 kings 22. matth. 13. matth. 12. act. 5. 10. sinne is very subtill . heb. 3. 13. rom. 7. 11. a watch set to espie out sin . the watchman is one . assistants are two . the towne watched . trauellers . posts . the inne . towne large . streets are foure . charge giuen to the watch-men . deut. 4. 9. preu . 4. 23. heb. 3 12 , 13. a watch word . isa . 30. 21. the hue and crie . eleuen waies how to know sinne . rom. 3. 20. 7. 7. 1 iohn 3. 4. isa . 1. 11. 18. 3. 14. & 5. 20. act. 5. 5. & 13. 11. ier. 25. 6. lam. 3. 33. iosh . 7. 20. psal . 15. 5 , 14. 1 sam. 12. 19. mat. 27. 4. 1 tim. 1. 13. 1 cor. 15. 9. 2 chr. 19. 2. 1 sam. 2. 19. who carrieth the hue and crie . psal . 51. 1 , 2. vertues enemies . 1. outside , and his description . what he is an enemy to . 2 wicked worldly-wise described . lam. 3. 15. what he is an enemy to . 3. luke-warme his description . what he is an enemy vnto . 4. plausible ciuill , his description . what he is an enemy to . 5. machiauell , his description . what he is an enemy to . 6. libertine , his description . what he is an enemy to . 7. scrupulosity , his description what he is an enemy to . 8. babylonian his description . whom he is an enemy to . shifts by which sinne escapes are principally two 1 by a shew of vertue . 2 cor. 11. 15 , 14. 2 by the name of vertue put vpon vices . what vices get the name of vertues . friends of sin , and how they shew it . 1. ignorance , how a friend to sinne . 2. error , how a friend to sinne . 3. opinion , how a friend to sin . 4. subtilty , how a friend to sin . 5. custome , how a friend to sinne . mat. 27. 18. 16. 21 , 26. ioh. 18. 39 , 40. 6. fore-fathers . ioh. 4. 10. 7. power , how a friend to sin . 8. sampler , how a friend to sin . ier. 44. 17. 9. most-doe , how a friend to sinne . 10. silly , how a friend to sinne . 1 sam. 15. 15. gen. 20. 5. 11. vaine-hope , how a friend to sinne . gen. 3. & 4. 12. presumption , how a friend to sinne . deut. 29. isa . 28. 15 , 16. 13. wilfull , how a friend to sin . 14. st. like , how a friend to sin . godly-iealousie will not be deceiued by these lord chiefe iustice . warrant , and he forme hereof . secretaries to the lord chiefe iustice . the officer to attach sin , is vnderstanding . vnderstanding fourefold . 1 deputy-constable . vnderstanding darkned . eph. 4. 18. 1 ioh. 2. 11. eph. 4. 18 , 19. the euils vnder it committed . 2 tithing-man . grosse-vnderstanding , and the euill thereof . 2 pet. 1. 9. 3. pettie constable . vnderstanding somewhat cleered . a meere ciuill honest man , who , and what a one . what he onely lookes vnto . what sinnes he regards not . 4. chiefe constable . illuminated vnderstanding , and the excellency thereof . 1 cor. 2. his habitation is regeneration . his family . the good he doth . this is that which apprehendeth sinne . * which hath intecedent , concomitant , & subsequent sinnes . ●ydants . two ser●ants . 2. neighbour . godly-sorrow , and his seuen sonnes . 1. care. 2. cleering . 3. indignation . 4. feare . 5. vehement desire . 6. zeale . 7. reuenge . a couple of busie fellowes . 1. selfe-loue , what euill he doth . selfe-deniall remoues him . 2. selfe-conceit , and the mischiefes therof . pro. 12. 5. & 3. 5 , 7. isai . 5. 21. prou. 16. 2 , 25. pro. 30. 12. reuel . 3. humility puts him away . the inne mistresse hearts house . old man. eph● , ● . 22 , fiue doores . 1. the doore of hearing . genes . 3. what euils enter by hearing . 2. the doore of seeing . 1 iohn 3. what sinnes enter by seeing . genes . 6. ios . 7. psal . 119. 37. iob 31. 1. 3. the doore of tasting . the sins which enter by this sense . prou. 23. 2 , 20 , 21. 1 cor. 5. 11. 4. the doore of smelling . prou. 7. 17. what entreth here . 5. the doore of feeling . rom. 13. 13. what entreth here . degrees to the heart . hall-attendant , commonsense . parlour attendant , fantasie . chamber . intelligence . dyning-roome . mistris hearts maids . 11. passions . 1. loue. 2. hatred . 3. desire . 4. detestation . 5. vaine-hope . 6. despaire . ier. 18. 12. 7. feare . 8. audacity . numb . 14. 40. 9. ioy. reu. 11. 10. 10. sorrow . exod. 12. 30. 11. anger . 1 saw. 25. hest . 3. 5. 2 king. 5. 13. 1 king. 22. in his summes . mistris hearts man seruant . will is made the seruant to all . loue. genes . 38. 16. hatred . gen. 27. 41. 1 kings 1. 5. 2 kings 5. 20. matth. 26. 15. the hearts prouision for sinnes . table , instability . table-cloth , vanity . bread. salt. trenchers . napkins . dishes of meat 1 is the lusts of the flesh . who eats of this . 2 lusts of the eies . who feeds on this . 3 is the pride of life . who feeds on 〈◊〉 . drinke . waiters . how mistresse hearts maidens humour their guests , taking away , vexation of spirit . eccl. 2. 11. lodging . naturall corruption . seuerall beds . loues bedfellowes . hatreds bedfellowes . desires bedfellowes . detestations bedfellowes . vaine hopes bedfellowes . despaires bedfellowes . feares bedfellowes . audacities bedfellowes . anger 's bedfellowes . ioyes bedfellowes . sorrowes bedfellowes . the bed is impenitency . the two couerings . what the attaching of sinne is . iustice is wel-informed iudgment . what a one a iustice should be . 1 cor. 2. 11. what his office is . what well informed iudgement is to doe . how to deale with a malefactor . 1. examine . examine sin in 8. things . 1 name and nature . 2 occasions . 3 causes . 4 kinds . 5. degrees . 6. concomitance . 7. signes . 8. fruits . 2. write the examination . psal . 119. 56. 3. bind ouer . true repentance followes sinne to the death . 4. the mittimus . rom. 6. 23. genes . 2. 17. ezek. 18. 20. deut. 17. gal. 3. psal . 49. 7 , 8. mittimus . chiefe gaoler , master new-man . eph. 4. 24. sheriffe is true religion . vnder-sheriffe , holy-resolution . gaole is subiection . 3. vnder-gaolers . eph. 4. 24. col. 3. 10. 1 knowledge , what prisoners he lookes vnto . col. 3. 10. 2 holinesse , what prisoners he seeth to . ephes . 4. 24. 3 righteousnes , what prisoners he takes care of . sinnes be vnruly . spirituall bolts and fetters . gods word an hammer . ier. 23. 29. prison to bee seene to . doores of t●● prison to be fast locked with seuerall keyes . lewd companions . files and picklocks . walls , whereof built . foundation of subiection . rom. 6. notes for div a09156-e13810 assises , the time of triall . iudge is conscience . bench is impartiality . commission , actiue power of conscience . commission lost , is the dead , seared , or benummednesse of conscience . 1 tim. 42. eph. 4. 19. 2 sam. 12. 7. reading the commission . circuit , in which conscience sits and iudgeth . accessaries to sinne . oyer and terminere . iustices of peace . iustices of the quorum . the iustices clerkes . k. sergeant . k. atturney . clerke of assises . memory . clerke of arraignment . tongue . cryer . complainant . repentance . framing of the inditement . grand-iury . ignoramus . billavera . penmen of scriptures are the grand . iury . what gods word makes not sinne , is no sinne. rom. 4. 15. false informers what they be . that which is condemned by god , cannot be dispensed with by man. prisoners sinnes . bringing forth . chained . the barre . petty-iurie . iurie called by name . acts 15. 9. 1 iohn 5. 3. prou. 1. 7. 1 cor. 6. 13. iohn 1. 47. acts 1. 14. and 2. 1. ephes . 4. 3. rom. 5. 4. luke 21. 19. craces wherewith we should all be qualified . the charge what it is . the iury , look on the prisoners . iury of vertues a distinct knowledge of sinne necessary iury challenged . what vertues and vices be in opposition . vertue binds corruption to the good behauiour . the prisoners petition to the iudge . indifferent gentlemen . 1. old-man arraigned . his inditement . euidence . dauid . psal . 51. 5. job 25. 4. isa . 48. 8. saint paul. rom. 5. 15. rom. 7. 8. 11. 13 , 21. 15. 19 , 23. verdict . old-mans plea. pelagius and anabaptists . rom. 6. 23. obiect . answ . rom. 5. the sentence . ephes . 4. 22. colos . 3. 9. 5. executioner . mistrisse he tryed . her inditement . rom. 2. 5. ephes 4. 18 , luke 24. 25. acts 7. 54. matth. 94. ●●d 21. 34. ●●hn 13. 2. acts 5. 3. iohn 13. 2. hearts accusers . moses . ●sal . 106. 32 , 33 gen. 6. 5. gen. 8 21. jeremie . ierem. 17. ●● ierem. 4. 14. ier. 7. 24. and 9. 14. and 11. 8. and 13. 10. psal . 58. 2. ezechiel . ezek. 20. 16. and 33. 31. s. matthew . matth. 15. 19. saint marke . mark. 7. 21 , 22 , 23. hearts plea for her life . psal . 101. 1. 1 chron. 29. 19. 15. 17. nehem. 9. 8. esai . 38. 3. ignorant people praise their heart . the iudges speech to her . matth. 13. luke 8. the heart is two-fold . sanctified . corrupt . sentence against mistris heart . her punishment . prou. 4. 23. hebr. 3. 12. will arraigned . witnesses called out . captaine reason . reasons and arguments to conuince . the lieutenant his witnesse . the ancient his witnesse . sergeant vnities winesse . sergeant orders winesse . companie is to wilfull-will . corporall disciplines witnesse will is a great hinderance to spirituall war●are . will speakes to the iudge . abuse of birth and gentry . iudges speech to will. true gentry , what . two capitall sinnes . col. 3. 5. couetousnesse tryed . his inditement . 1 tim. 6. 10. mich. 22. the first euidence against him is repentance . what euill couetousnesse hath done . iosh . 7. 1 king. 21. it troubles and darkens the vnderstanding . dauids care to preuent couetousnesse . psal . 119. 36. without diligent search its hard to finde out our couetousnesse . cares complaint . clearing accuseth him . indignation complaineth . feare speaketh against him . vehement desire hurt by him . zeale blunted . reuenge made weake . other witnesses produced . master church is witnesse . people hindred by couetousnesse in the church . matth. 13. people hindred comming out of the church . master common-weale , his accusation . master houshold his witnesse . cruelty of couetousnesse . master neighbourhood his witnesse . good neighbours and peaceable . gal. 5. ill neighbors , and very vnquiet . rom. 2. 1 tim. 3. the best kindnesses of the couetous . no-harme , the best man among the couetous . m. good-worke his accusation . couetousnesse an enemy to good workes . pouerty his grieuous complaint against couetousnesse . the couetous are vnmercifull in seeking their owne gaine . it depopulateth parishes . couetous will giue nothing but by law. couetousnesse prouoketh to theft . couetousnesse plea against pouerty . what makes men poore . excuses of the couetous in lending . in buying . in not giuing . in depopulating townes . pretence of publique good . his answer to master church . what makes ministers to run so for liuings . who make ministers so negligent . what hinders people from profiting vnder the word . psal . 50. 1. king. 22. ios . 6. mat. 13. answer to common-weale . answer to houshold . what 's makes debate in a family . answer to neighbour-hood bad societie . bad men-seruants . bad maid-seruants . thriftie men-seruants . profitable maids answer to good-worke . couetousnesse a romane catholique . iudges speech . couetousnesse would find an error in the inditement . the couetous will be onely held thriftie . who they bee that call couetousnesse onely thrift . friends to the couetous . enemies to coueteousnesse . what the couetous may do . couetousnesse hath saire pretences . the couetous will iustifie themselues . one may be couetous and yet do many commendable things mat. 6. mat. 23. luk. 16. 14. mat. 29. mar. 10. 24. eze. 33. 30. 32. thrift turned basely couetous and how . the deuill . the petigree of of couetousnesse shewing the true proofe thereof , in whom so euer it is . pro. 28. 11. signes of a conetous person . mat. 19. when doth a man bare couetousnesse . the crueltie and basenesse of couetousnesse . the sentence a 〈◊〉 couetousnesse . ephes . 5. 3. 1. cor. 5. psal . 10 3. rom. 1. 29. 32. ephes . 55. col. 3. 5. 6. papistry indicted papistries petition . a iurie against papistry . by these twelue meanes papistry may be confuted master law and his sonnes . holy scriptures is by papistrie chiefely excepted against . for papist may be confuted by their owne translation . see my booke of rheme , against rome . master verities euidence against papistrie . like false teachers in doctrine . 1. reader marke the doctrine of false teachers of old , and papists now . 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. like false teachers in practices . practise of false teachers . a col. 2. 2. 23. 2. tim. 3. 5 , 6. 2. pet. 2. 3 , 4. b mat. 15 , 2. & 7. 3. 1. pet. 1. 18. c luk. 11. 5. d 2. tim. 4. & 1. tim. 4. 7. e ephes . 4. 14. f 1. tim. 4. 20. g 2. thes . 2. 2. act. 15. 24. h reu. 2. 20. nehe. 6. 14. i mat. 7. 23. deut. 13. 1 , 2. k act 17. 7. & 24. 5. & 18. 13. & 25. 7. 2 cor. 10. 10. act. 24 5. l ioh. 8. 39. mat. 3. 9. 2 cor. 11. 13 , 22. m rom. 16. 18. 1. cor. 2. 1. n act. 4. 18. & 22 1. & 6. 24 & 26. 10 , 11. & 30. 50. & 22. reu. 2. o act. 23. 1● . p acts 13 50. popish traytors priests and iesuits . popish traitors laicks : sir christianitie his euidence against papistrie how papists are like the gentiles , se mathias hoe on reu. 11 , 2. from p. 1. 419. to 453. 1. books 1. three conformities . 2. de origine papatus . 3. roynolds and hart. papists like pagans in many things . a rom. 1. 22. b ier. 7 18. c dan 9. 4. isa 41. 7. and 44. 10. ier 1. 4. baruch 6 45. deut. 7. 5. & 12. 3. 2 king 17 41. 2. chron 33. 7. 19. and 34. 4. iudg. 18. 18 ezek. 2● . 14 , 15 , 16. & 8. 10. numb . 33. 52. adorned images musick . dancing . temples . chappels . images in euery place . groues . standing pillars as crosses be . ignorant allured to idolatrie . doted on images praied to them . kissed them . candles set vp before them . vowes . pilgrimage . altars . set numbers of praiers . sacrificing priests . shauen . priests concubines . wearing of haire cloth . wilworship . taught for hyre variety of musik . holy-dayes . nunnes or holy women . seuerall proprotectors for countries . sweare by thē . some like to our church papists . they did speake against seruing of god after his word . worshipped god to the east . superstitious . ignorant . how they spent their holy-dayes reuellings . slewes . conturers . exod. 7. 11. isa . 9. 13. leu. 19. 37. ier. 27. 9. dan. 2. 4. deut. 18. 10. & 11. 14. isa 2. 6. dan. 2. 2. isa . 47. 13. act. 16. 17. & 19. 19. they were bloudily minded papistrie the cause of turkes preuailing . sottish in their idolatrie and obstinate . master atturney general , his euidence against papistrie . papists are guiltie of treason . they haue another head. another mediatour . how papists doe blasphemously abuse the scripture eleuen wayes . 1. 2. 3. 4. 5. 6. 8. 9. causanus in his epist . log. bohem 10. 11. counterfeit sacraments . papistrie not to he tollarated . papistries appeale . the answer to papistries appeale . a picture of papistrie . papistry condemned to the pit of hell . 2. thes 27. reu. 12. 9. & 17 3. 9. & 20. 4. & 19. 20. reu. 14. 10. 11. the court breaketh vp . notes for div a09156-e34130 an answer to such as censure this booke . no want of matter for religious vses . the scope of the booke . 1 to know our selues by nature . 2 how to boreformed . the manner is allegoricall . 2. sam. 12. ca. 5. ezech. 17. 2. & 19. obiection answered . ca 15. & 16. ca. 17. & 19. gen. 17. 17. ca. 29. 24. psal . 52. 6. the first part of the cases of conscience wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of god. taught and deliuered, by m. william perkins in his holy-day lectures, by himselfe revised before his death, and now published for the benefit of the church. cases of conscience. part 1 perkins, william, 1558-1602. 1604 approx. 281 kb of xml-encoded text transcribed from 100 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09364 stc 19668 estc s114413 99849638 99849638 14798 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 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(eebo-tcp ; phase 1, no. a09364) transcribed from: (early english books online ; image set 14798) images scanned from microfilm: (early english books, 1475-1640 ; 1327:2) the first part of the cases of conscience wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of god. taught and deliuered, by m. william perkins in his holy-day lectures, by himselfe revised before his death, and now published for the benefit of the church. cases of conscience. part 1 perkins, william, 1558-1602. pickering, thomas, d. 1625. [16], 183, [1] p. printed by iohn legat, printer to the vniversitie of cambridge. 1604. and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, [cambridge] : [1604] editor's dedication signed: tho. pickering. reproduction of the 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) 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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 first part of the cases of conscience . wherein specially , three maine questions concerning man , simply considered in himselfe , are propounded and resolued , according to the word of god. taught and deliuered , by m. william perkins in his holy-day lectures , by himselfe revised before his death , and now published for the benefit of the church . printed by iohn legat , printer to the vniversitie of cambridge . 1604 and are to be sold in pauls church-yard at the signe of the crowne by simon waterson . to the right worshipfull sir edward denny , knight . there is no one doctrine reuealed in the word of god , or dispensed by the prophets and apostles , of greater vse and consequence in the life of man , then is that , which prescribeth a forme of releeuing and rectifying the conscience . the benefit , which from hence issueth vnto the church of god , is vnspeakable . for first , it serueth to discouer the cure of the dangerousest sore that can be , the wound of the spirit . which how great a crosse it is , the wise man reporteth out of true experience , when he saith , that the spirit of a man will sustaine his infirmitie , but a wounded spirit who can beare it ? and his meaning is , that no outward griefe , can fall into the nature of man , which will not be with patience indured , to the vtmost , so long as the minde is not troubled , or dismayed . but when once the spirit is touched , and the heart , ( which , beeing well apa●ed , is the very foūtaine of peace to the whole man , ) smitten with feare of the wrath of god for sinne ; the griefe is so great , the burden intolerable , that it will not by any outward meanes , be eased or asswaged . secondly , it giueth for all particular cases , special and sound direction ; whether man be to walke with god , in the immediate performance of the duties of his seruice , or to conuerse with man according to the state and condition of his life , in the familie , in the church , or in the common-wealth . the want of which direction , of what force it is , to turne the actions of men , which are good in themselues , to sinnes in regard of the agents , s. paul affirmeth in that generall conclusion , whatsoeuer is not of faith , is sinne . wherein he would teach vs , that whatsoeuer is done , or vndertaken by men in this life , whether it concerne the knowledge and worship of god , or any particular dutie to be performed , by vertue of their callings , for the common good ; whereof they haue not sufficient warrant , and assurance in conscience , grounded vpon the word , that it is to be don , or not to be done ; to them it is a sinne . thirdly , it is of all other doctrines , ( if it be rightly vsed ) the most comfortable . for it is not founded in the opinions , & variable conceits of men , neither doth it consist , of conclusions and positions , that are onely probable and coniecturall : ( for the conscience of the doubting or distressed partie , cannot be established and rectified by them : ) but it resteth vpon most sufficient and certaine grounds , collected & drawne out of the very word of god , which , as it is mightie in operation , ●earcing the heart , and discerning the thoughts and intents thereof , so is it alone auaileable and effectuall to pacific the minde , and to giue full satisfaction to the conscience . and as the benefit is great ; so the want of this doctrine , together with the true manner of applying the same , is , and hath beene the cause , of many and great inconueniences . for euen of those that feare god , and haue receiued to beleeue , there be many , who in the time of their distresses , when they haue considered , the waight and desert of their sinnes , and withall apprehended the wrath of god , due vnto them ; haue beene brought vnto hard exigents , mourning , and wayling , and crying out , as if god had forsaken them , vntill they haue beene releeued by the spirit of christ , in the meditation of the word , and promise of god. but those especially , who haue not beene instructed in the knowledge of the truth , nor beene acquainted with the course of gods dealing , with his distressed children , by reason of ignorance and blindnes , in matters of religion and pietie , when the lord hath let loose the cord of their consciences , and set before their eyes , both the number of their sinnes committed , and the iust anger of god purchased thereby , what haue they done ? surely despairing of their owne estates , and of the mercie of god , they haue either growne to phrensie , and madnes , or els sorted vnto themselues fearefull ends , some by hanging , some by drowning , others by murthering their owne selues . and if not in regard of griefe and trouble of minde ; yet for want of better resolution in particular cases , within the compasse of their generall or personall callings , though otherwise , men indued with some measure of knowledge and obedience , herein they haue failed , that they haue either abused , or els quite relinquished & forsaken their callings , and thereby haue become scandalous , & offēsiue vnto others . now as this is a matter of great waight & importance , so is it most meete , that the best and fittest course should be taken , in the teaching and inforcing of the same . in which regard we haue iust cause , to challenge the popish church , who in their case-writings haue erred , both in the substance and circumstances of this doctrine , as shall appeare in the sequele . first , because the dutie of releeuing the conscience , is by them commended to the sacrificing priest , which , though according to their owne canons a he should be a man of knowledge , and free from imputation of wickednes , yet oft times it falls out that he is either vnlearned , or els wicked and leud of conuersation , and consequently vnfit for such a purpose . secondly , they teach that their priests appointed to be comforters & releeuers of the distressed , are made by christ himselfe b iudges of the cases of conscience , hauing in their owne hands a iudiciarie power and authoritie , truly and properly to binde or to loose , to remit or to retaine sinnes , to open or to shut the kingdome of heauen . a blasphemous doctrine . considering that christ onely hath the keyes of dauid , which properly and truly openeth , and no man shutteth , and properly and truly shutteth , & no man openeth . and the ministers of god , are not called to be absolute iudges of the cōscience , but only messēgers & embassadors of recōciliatiō ; wherupon it followeth , that they cānot be c the authors and giuers of remission of sinnes , but onely the ministers and dispensers of i●●e same . thirdly , the papists in their writings haue scattered here and there , sundrie false and erronious grounds of doctrine , much preiudiciall to the direction or resolution of the conscience in time of neede , as namely , i. that a man in the course of his life , may build himselfe vpon the faith of his teachers , and for his saluation rest contented with an implicite & vn-expressed faith . which doctrine , as it is an onely meane , to keepe men in perpetuall blindnes and ignorance , so it serueth to no other purpose in the time of temptation , but to plunge the heart of man into the pitte of despaire , it being vncapable of comfort , for want of knowledge and vnderstanding of the word and promise of god. ii. that euery man ought to stand in feare and doubt of the pardon of his sinnes , and that no man can be assured by the certentie of faith , either of the present fauour of god , or of his owne saluation . true it is , that in respect of our owne vnworthines and indisposition , we haue iust cause , not onely to doubt and feare , but to despaire and be confounded before the iudgement seat of god. yet that a man should not be certainely resolued by faith of the mercie of god , in and for the merit of christ , is a comfortlesse doctrine to a distressed soule , and contrarie vnto the sauing a word of the gospel , which teacheth , that certentie floweth from the nature of faith , and not doubting . iii. that every man is bound in conscience vpon paine of damnation , to make speciall confession of his mortall sinnes , with all the particular circumstances thereof , once euery yeare to his priest. this doctrine and practise , besides that it hath no warrant of sacred writte , nor yet any ground of orthodoxe antiquitie , for 800 yeares more or lesse after christ i● maketh notably to the disturbing of the peace of conscience ▪ in time of extremitie , considering that it is impossible either to vnderstand or remember all , many beeing vnknowne , and hidden and the minde beeing informed that forgiuenesse dependeth vpon such an enumeration ▪ may thus be brought into doubt and distrust , and will not be able to rest by faith in the sole mercie of god , the onely soueraigne medicine of the soule . againe , the griefe of the minde , doth not alwaies arise from all the sinnes that a man hath committed , neither doth the lord se● before the sinners eies , whatsoeuer euill hath bin done by him ▪ but some one or more particulars ; and these are they , that doe lie heauie vpon the heart and to be eased of them , will be worke enough ▪ though ●e doth not exhibite vnto the confessour ▪ a catalogue of all the rest . iv. that some sinnes are veniall , because they are only besides the lawe of god not against it and because a they ●in●●●uer the sinner onely to temporal , and not to eternall punishments . this conclusion , first is false ; for though it be graunted that some offences are greater , some lesser some in an higher degree , others in a lower : againe , that sinnes in regard of the euent , beeing repented of , or in respect of the person sinning , beeing in christ , and therfore accounted iust , are pardonable , because they are not imputed to condemnation ; yet there is no sin of what degree soeuer , which is not simply , and of it selfe mortall , whether we respect the nature of the sinne , or the measure & proportion of diuine iustice . for in nature it is an anomie , that is to say , an aberration from the perfect rule of righteousnesse , and therefore is subiect to the curse , both of temporary and eternall death . it is an offence against the highest maiestie , and consequently , man standeth by it ingaged to euerlasting torment . secondly , it is a weake and insufficient ground of resolution , vnto a troubled conscience . for whereas true and sauing ioy is the daughter of sorrowe , and the heart of man cannot be lifted vp , in assurance of gods fauour , to the apprehension and conceipt of heauenly comforts , vnlesse it be first abased , & by true humiliatiō , brought to nothing in it self . the remembrance of this , that the offence committed is veniall , may in some cases too much inlarge the heart , and giue occasion to presume , when haply there will be reason to the contrary . and if not that yet in the case of falling by infirmitie , after grace receiued , the mind beeing forestalled with this erronious conceipt , that the sin is lesse , then it is indeede , because veniall , may in the issue be lesse quieted , and more perplexed . v. that a man may satisfie the iustice of the god , for the temporall punishment of his sinnes committed . to omit the vntrueth of this position , howe it maketh to the easing of the heart , or the asswaging of the griefe of minde in temptation , i appeale to common experience . for when a man , beeing assured of the pardon of his sinnes , shall yet cōsider , that there is something more behind to be done on his part , how can he in probabilitie , rely himselfe wholly vpon christs satisfaction ? how can he reape vnto himselfe frō thence any assurance of reconciliation to god , whome he formerly offended ? if we may and must doe something in our own persons , whereby to appease the wrath of god , why hath our sauiour taught vs for our hearts releife , wholly and onely to make the plea of pardon for our sinnes ? true it is indeede , that popish confessors doe teach their penitents , when they feele the wrath of god vpon them for sin , to stop the mouth of conscience , by performance of a formall humiliation and repentance , yea to offer vnto god some ceremoniall duties in way of satisfaction . but when sorrow seazeth vpon the soule , and the man falls into temptation , then it will appeare that these directions were not currant ; for notwithstanding them , he may want sound comfort in gods mercy , and run into despaire without recouerie . and for this cause , vpon experience it hath bin prooued , that euen papists themselues , in the houre of death , haue bin content to renounce their owne workes , yea the whole body of humane satifactions , and to cleaue onely to the mercie of god in christ for their saluation . by these instances , and many more that might be alleadged to this purpose , it is apparent , vpon how weake and vnstable grounds the case-diuinitie of the popish church standeth ; and how indirect a course they take , for the resolution and direction of the troubled conscience . now by the benefit & abuse of this doctrine , we see how necessary it is , that in churches which professe christian religion , it should be more taught , & further inlarged then it is . and to this purpose it were to be wished , that men of knowledge in the ministerie , that haue by the grace of god attained vnto the tongue of the learned , would imploy their paines this way : not onely in searching into the depth of such points as stand in bare speculation , but in annexing thereunto the grounds and conclusions of practise , whereby they might both informe the iudgement , and rectifie the conscience of the hearers . by this meanes it would come to passe , that the poore distressed soule might be releeued , pietie and deuotion more practized , the kingdome of sinne , satan , and antichrist weakened , & impayred , & the contrarie kingdome of christ iesus more & more established . what the author & cōtriuer of the discourse ensuing hath done in this behalfe , it is euident by the whole course of his writings , that he hath left behinde him : all which , as they doe openly shew vnto the world , howe great a measure of knowledge & vnderstanding , with other endowmēts both of nature and grace , the lord had inriched him withall , so doe they carrie with thē the sweet sauour of pietie and sanctification , wherewith he approued his heart vnto god , & his life vnto mē . wherin also vpō occasion he hath propounded , and explained sundrie notable rules of directiō & resolution of the conscience , as wil appeare to the view of the learned and well-aduised reader . to let passe all the rest : this present worke doth affoard very sufficient testimonie , of his knowledge and dexteritie in that kind , attained vnto , not without great paines , much obseruation , and long experience . a labour which commendeth it selfe vnto the church of god in two respects principally . one , because his grounds and principles , whereupon he giues direction , are drawne either directly , or by iust consequēce out of the writtē word , & so are of greater force , to giue satisfaction to the mind , either doubting , or distressed . the other , for that it is deliuered with such perspicuitie , and disposed in such order and methode , as fitteth best for the vnderstanding and memorie , of him that shall peruse it . now this whole treatise of the questions , i haue made bold to present vnto your worship , and to publish abroad vnder your patronage and protection , as one to whome they doe iustly belōg . first , because god , who honoureth those that honour him , hath adorned you , not onely with ciuill authoritie and dignitie in the commonwealth , but with the honourable name of a friend to the church of god ; a thing directly confirmed by your vnfained loue of the truth , and your continuall fauours to the teachers of the same , the ministers and dispensers of the gospel . secondly , because as the author of these cases , was himself in many respects , bound vnto you , while he liued ; so his wife and children for his sake , haue receiued much kindnes at your hands , since his death ; a manifest proofe of the truth and sinceritie of your affection towardes him in the lord. and in the last place , it was my desire , by setting forth this and the other two parts that shall follow , vnder your name , to giue some testimonie of dutie to your worship , presuming that as you loued the author , so you wil be pleased to patronize the worke , and fauourably to interpret , of the paines and good intention of the publisher . and so ceasing your further trouble , i humbly take my leaue , and commend your worship to the grace and fauour of god in christ. from emanuel colledge in cambridge . iun. 28. 1604. your w. in all dutie to command , tho. pickering . to the godly and well affected reader whosoeuer . it was not my purpose , ( christian reader ) at the first to haue sent abroad onely one part of the cases of conscience , without the rest ; but that i was mooued thereunto , partly vpon the importunitie of some of the authors friends , and partly because i desired to satisfie thy expectation in a thing , which i perswade my selfe hath beene long expected . upon which two motiues , i haue now commended vnto thee this first part , promising by the grace of god , ere it be long , to adde the second , and the third , so farre as the author proceeded in this treatise before his death . and although i could haue wished , this labour had beene vndertaken by others , better able to performe it then my selfe ; yet beeing well acquainted with the copie , which is mine owne , and knowing it to haue bin perused by the author himselfe , before his death , i was the more incouraged , to bestow my paines for thy good in that behalfe . if in reading thereof thou finde , either any thing amisse , or thy selfe not fully satisfied in the particulars ; then remember that the author himselfe is gone , who might haue brought the worke to perfection , if god had pleased to prolong his daies vpon the earth . and withall consider , that it were better for thee , to accept of these his labours , as they are now imparted to thee , then by the suppressing of them to be depriued of so great a benefit . and thus hoping of thy kinde acceptance of my paines for thy behoofe , i commend thee to god , and to the word of his grace . iune 28. 1604. t. p. faults escaped in the printing . after page 38. read for 27 , 29. places false quoted correct thus : read , pag. 60. for iam. 2. 20. iam. 2. 10. p. 70. for col. 3. 26 , col. 3. 3 , 4. read pag. 8. lin . 24. for actonis , actions . p. 12. 25. for ptesent , present , p. 29. for yets o , yet so . p. 37. 22. for it a , it is a. p. 38 , 4. for bonds , bos●ds . p. 49. 9. come to the answer . p. 74. 5. for of sence , offence . p. 92. 3. for conforting , comforting . p. 80. pe●ult . for vaine , veine . p. 82. 1. for finn● . sinne . p. 105. 1. for print , present . p. ●ad . 10. thorgh but once . p. 108. 6. which shall be laid , &c. p. 152. 17. for yncleate , vncleate . p. 154. 19. marke the words . p. 157. 1. for mighe , might . p. 160. 12. for apprenhendeth , apprehendeth . p. 161. 22. for consceence , conscience . p. 162. 1. for diuihe , diuine . p. 165. 17. for decre , deare . p. 169. 24. for faults , falles . the contents of the booke . i. the grounds or preambles ▪ foure . 1. priuate confession . pag . 5. 2. the degrees of goodnesse in things and actions . 6. 3. the nature and differences of sinne. 9. 4. the subiection and power of conscience . 43. ii. the questions of conscience , touching man simply considered in himselfe : three . i. what man must doe that ●e may come into gods fauour and be saued ? answer is , by performance of foure duties . 1. humiliation before god. 50. 2. faith in christ. 55. 3. repentance . 57. 4. newe-obedience . 59. ii. how a man may be in conscience assured of his owne saluation ? 65. answered by 5. te●●s of scripture . 1. rom. 8. 16. 65. 2. psal. 15. 66. 3. the 1. epist. of iohn . 68. 4. 2. tim. 2. 19. 74. 5. 2. pet. 1. 10. 75. iii. how a man beeing in distresse of mind● , may be comforted & releeued ? 76. here. generally ●o●ching all distresses is shewed , 1. what is distresse of minde ? ●7 . 2. the originall and kinds of distresses . 77 , 78. 3. the generall remedie of the● all . 79. specially , the distresses are fiue . i. the distresse arising of the diuine tentation : with the examples , occasions effects , and remedies . 95. &c. ii. the distresses arising of outward afflictions . 106. these are three . 1. deferring of deliuerance . 117. 2. bodily and temporall death . 126. 3. satanicall molestation of persons and places of ●bode . 140. iii. the distresse of minde arising of the tentation of blasphemies : with the meanes , danger , and cure thereof . 148. iv. the distresse of minde arising from a mans owne sinnes , with the degrees and remedie thereof . 158. v. the distresse of minde arising from a mans owne bodie : partly by melancholie , partly by strange alterations in the bodie : with the degrees , effects , and remedies . 173 , &c. finis . isaiah , 50. 4. the lord god hath giuen me a tongue of the learned , that i should knowe , to minister a word in due time , to him that is wearie . in that part of the prophecie which goes before , the holy ghost setteth downe & foretelleth the calling of the gentiles , which was to begin at the death of christ , and from thence to continue vnto this day , and so consequently to the ende of the world . in the former verses of this chapter , there is mention made of the rejection of the iewes ; i meane not a generall , but a particular rejection , namely then , when they were in affliction in the daies of isaiah . now in this , and so in all other prophecies of the like kind , which intreat of this point ; christ himselfe is brought in , speaking in his owne person ; and the words of this chapter from the beginning , to this present verse and the rest that follow , are the words of christ the mediatour . in the verses going before , he disputes the case of their reiection , and the summe of the whole disputation is : that either he or they themselues were the causes thereof ; but he was not the cause , and therefore they themselues by their sinnes . the reason , whereby he prooues that they themselues were the cause , is framed in this sort . you iewes cannot bring any writing or bill of diuorce , to shew that i reiected you : therefore i appeale euen to your owne consciences , whether you haue not brought this iudgement vpon your selues , by your iniquities . vers . 1. on the other side , the reason why god was not the cause is : because he for his part called them in great mercie and loue : but when he called they would not obey . ver . 2. now in the ende of the second verse , is contained an answer to a secret reply , that some obstinate iewe might make after this manner : god hath no● nowe the like power in sauing and deliuering vs , as he hath had in former times : therefore we cannot hope or expect any deliuerance from him , and howe then shall we doe in the meane while ? to this the lord himselfe makes answere , ver . 2 , 3 , 4. that his hand is not shortned , not his power lessened in regard of greater workes , much lesse in respect of their deliuerance ; and though the present affliction which they indured , was great and tedious , yet they were not to be ouermuch dismaied in themselues , but rather to be comforted : because god had giuen him the tongue of the learned , to minister a word in season to the wearie and distressed , and consequently , that he had power to ease & refresh that their wearines and affliction . in this text then , there is set downe one principall dutie of christs propheticall office , by allusion to the practises of the prophets in the olde testament , especially those which belonged to the schooles of elias and elizeus , who are here tearmed , the learned . and out of the words thereof , one speciall point of instruction may be gathered , namely , that there is a certaine knowledge or doctrine reuealed in the word of god , whereby the consciences of the weake may be rectified and pacified . i gather it thus . it was one speciall dutie of christs propheticall office , to giue comfort to the consciences of those that were distressed , as the prophet here recordeth . now as christ had this power to execute and performe such a dutie , so he hath committed the dispensation thereof to the ministers of the gospell . for we may not thinke that christ in his owne person , ministred and spake words of comfort to the wearie , in the times of the prophets , because he was not then exhibited in our nature ; and yet he did then speake , but how ? in the persons of the prophets . so likewise , because christ nowe in the new testament , speaks not vnto the afflicted in his owne proper person , it remaineth therefore , that he performes this great work in the ministerie of pastours and teachers vpon earth , to whome he hath giuen knowledge and other gifts to this ende and purpose . there must needs therefore be a certaine and infallible doctrine , propounded & taught in the scriptures , whereby the consciences of men distressed , may be quieted and releeued . and this doctrine is not attained vnto by extraordinarie reuelation , but must be drawne out of the written word of god. the point therefore to be handled is , what this doctrine should be ? it is not a matter easie and at hand , but full of labour and difficultie : yea very large , like vnto the maine sea : i will onely ( as it were ) walke by the bankes of it , and propound the heads of doctrine , that thereby i may at least occasion others , to consider and handle the same more at large . that i may proceede in order ; first , i am to lay downe certaine grounds or preambles , which may giue light & direction to the things that followe : and in the next place , i will propound and answer the maine & principall questions of conscience . the grounds or preambles are especially foure . the first touching confession . the second touching the degrees of goodnesse in things and actions . the third touching the degrees of sinne. the fourth and last concerning the subiection and power of conscience . of these in order . the first ground is , that in the troubles of conscience , it is meete and conuenient , there should alwaies be vsed a priuate confession . for iames saith , confesse your faults one to another , and pray one for another , thereby signifying that confession in this case , is to be vsed as a thing most requisite . for in all reason , the physitian must first knowe the disease , before he can apply the remedie : and the griefe of the heart will not be discerned , vnlesse it be manifested by the confession of the partie diseased ; and for this cause also in the griefe of conscience , the scruple , that is , the thing that troubleth the conscience must be knowne . neuerthelesse in priuate confession , these caueats must be obserued . first , priuate confession must not be vrged , as a thing simply or absolutely necessarie , without which there can be no saluation . againe , it is not fit that confession should be of all sinnes , but onely of the scruple it selfe , that is , of that or those sinnes alone , which doe trouble and molest the conscience . thirdly , though confession may be made to any kinde of man , ( confesse one to another , saith iames , ) yet is it especially to be made to the prophets and ministers of the gospel . for they in likelyhood of all other men , in respect of their places and gifts , are the fittest and best able to instruct , correct , comfort , and enforme the weake and the wounded conscience . lastly , the person to whome it is made , must be a man of trust and fidelitie , able & willing to keepe secret things that are reueiled , yea to bu●ie them ( as it were ) in the graue of obliuion , for loue couereth amultitude of sinnes . the next ground is touching the degrees of goodnes in humane things and actions . goodnesse in things is twofold ; vncreated , and created . vncreated is god himselfe , who neuer had beginning , and who is goodnesse it selfe , because his nature is absolutely and perfectly good , and because he is the author and worker thereof in all things created . created goodnes is that whereby the creature is made good ; and it is nothing else , but the fruit of that goodnesse that is essentially in god. now the degrees therof are these . there is a generall or naturall goodnesse in creatures , and a more speciall or morall goodnesse . generall goodnesse is that , whereby all creatures are accepted and approoued of god , by whome they were both created and ordained . thus euery creature is good , partly by creation , and partly by ordination . by creation it is , that the substance of each creature , as of the sunne , the moone , the earth , water , meate , drinke , &c. is good , hauing the beeing thereof frō god. hence also the essentiall properties , quantities , qualities , motions , actions and inclinations of the creatures , in themselues considered , with all their euents , are good . by the same generall goodnesse also , euen the deuill himself and his actions , as he is a substance , and as they are actions , hauing their beeing from god , are good . things againe doe take vnto them the condition of goodnesse , not onely by creation , but also by gods ordination , whereby they are directed and appointed , to some certen vses and endes . thus the euil conscience , hel , & death are good , because they are ordained of god , for the execution of his iustice , howsoeuer in themselues and to vs they be euill . besides this generall and naturall goodnesse , there is also a speciall or morall goodnesse properly so called : and it is that , which is agreeable to the eternall and vnchangeable wisdome of god , reuealed in the morall lawe , wherein it is commaunded ; and things as they are therein commanded to be done by god , are good morally . nowe of actions morally good , there be two degrees ; for they are either good in themselues alone , or good both in thēselues and in the doer . in themselues alone some things be morally good ; for example , when a wicked man giues almes , it is a good worke onely in it selfe , but not good in the doer , because it is not done in saith , and from a good conscience ; and so are all the vertues of the heathen , morally good in themselues , but they are not good in heathen mē : for in them they are but o beautifull sinnes . the next degree of goodnesse is , whereby things and actions are both good in thēselues , and in the doer also . of this sort were the praiers & almes of cornelius good in themselues , & in him also , because he was a beleeuer . now opposite to things and actonis morally good or euill , are actions and things of a middle nature , commonly tearmed indifferent , which in themselues beeing neither good nor euill may be done or not done without sinne ; in themselues i say , for in their circumstances , they are and may be made either euill or good . and here we must remember , to put a difference betweene conueniencie , and inconuenience , which ariseth from the nature of indifferent things . conueniencie is , when a thing or action is so fitted to the circumstances , and the circumstances fitted to it that thereby it becomes a thing conuenient . on the otherside , inconuenience is , when the thing or action is done in vnmeete circumstances , which bring some hurt or losse to the outward man , or stand not with decencie : and therefore doe make it to be inconuenient . and by this that hath beene said , we may discerne , when an action is good , euill , indifferent , conuenient , or inconuenient . the third ground , is touching the degrees or differences of sinne. and here we must first of all search , what is sinne properly , and what is properly a sinner . sinne in his proper nature ( as s. iohn saith ) is an anomie , that is , a want of conformitie to the law of god. for the better vnderstanding whereof , we must know , that there were in adam before his fall , three things not to be seuered one from the other : the substance of his bodie and of his soule : the faculties and powers of his bodie and soule : and the image of god consisting in a straightnes , and conformitie of all the affections , and powers of man to gods will. nowe when adam falls , and sinnes against god , what is his sinne ? not the want of the two former , ( for they both remained , ) but the very want , and absence of the third thing , namely , of conformitie to gods will. i make it plaine by this resemblance ; in a musicall instrument , there is to be considered , not onely the instrument it selfe , and the sound of the instrument , but also the harmonie in the sound . nowe the contrarie to harmonie , or the disorder in musicke , is none of the two former , but the third , namely the discord , which is the want or absence of harmonie , which we call disharmonie . in the same manner , the sinne of adam , is not the absence either of the substance , or of the faculties of the soule and the bodie , but the want of the third thing before named , & that is , conformitie , or correspondencie to the will of god , in regard of obedience . but some may say : the want of conformitie in the powers of the soule , is not sinne properly : because in sinne , there must be not onely an absence of goodnesse , but an habite or presence of euill . i answer , that this very want of conformitie , is not onely the absence of goodnesse , but also the habite or presence of euill . for as this want enters in , and is receiued into mans nature , it is properly a want or absence of goodnesse : againe , after it is receiued into the nature of man , it continues and abides in the powers and faculties thereof , and so it caries the name of an habit . it may be said againe , that lust and concupiscence , that is , originall sinne , drawes the heart away from the seruice of god , and entises it to euill . now to entise or drawe away , is an action , and this action cannot proceede of a meere priuation or want . ans. we must consider sinne two waies : first ioyntly with the thing or subiect , in which it is ; secondly by it selfe in his owne nature . if we consider it with his subiect , it is an euill inclination or action , but if we consider it in it owne nature , it is no inclination , or action , but a want . for example : in a murther we must consider two things : one is , the action of moouing the bodie , and of holding vp the weapon , &c. which is no sinne properly , if it be considered as an action : because euery action comes from god , who is the first cause of all things and actions . againe , in murther there is a second thing , namely the killing or slaying of the man , which is the disorder or aberration in the action , whereby it is disposed to a wrong vse and end ; and thus the action is a sinne , namely in respect it wants conformitie to the will of god. the nature then of the sinne lies not in the action , but in the manner of doing the action : and sinne properly is nothing formally subsisting , or existing ( for then god should be the author of it , in as much as he is the creatour and ordainer of euery thing and action , ) but it is an ataxie , or absence of goodnes and vprightnes , in the thing that subsisteth : therefore it is well and truly said in schooles , in sinne there is nothing positiue : but it is a want of that which ought to be , or subsist , partly in the nature of man , and partly in the actions of nature . thus we see what sinne is . the second thing to be considered is , what is a sinner properly ? for the knowledge hereof , we must consider in euery sinne foure things : first , the fault whereby god is offended : then , the guilt which bindeth ouer the conscience vnto punishment : thirdly , the punishment it selfe , which is eternall death . of these three , not the guilt or punishment , but the fault or offence , makes a man a sinner . but here is a further difficultie . whē a man hath committed some offence , and the saide offence is done and past , it may be some twentie or thirtie yeares : yet the partie offending , doth not therefore cease to be a sinner . now then i demaund , what is the very thing , for which he is named and rearmed still a sinner in the time present , the offence beeing past ? the answer is , that euery actuall sinne , beside the three former , must be considered with a fourth thing , to wit , a certaine staine , or blotte , which it imprints and leaues in the offender as a fruite , and that is an inclination , or euill disposition of the heart , whereby it becomes apter or pronener to the offence done , or to any other sinne . for looke as the dropsie man , the more he drinks , the drier he is , and the more he still desires to drinke : euen so a sinner , the more he sinnes , the apter is he to sinne , and more desirous to keepe still a course in wickednesse . and as a man that lookes vpon the sunne , if he turne his face away , remaines turned vntill he turne himselfe againe : so he that turnes from god by any sinne , makes himselfe a sinner , and so remaines , vntill he turne himselfe againe by repentance . thus dauid was a sinner , not onely in the very acte of his adulterie and murther : but euen when the acte was done and past , he remained still a murtherer and an adulterer ; because a newe , or rather a renewed pronenesse to these , and all other sinnes , tooke place in his heart by his fall , and got strength , till he turned to god by repentance , vpon the admonition of the prophet . the thing then , whereby a sinner is tearmed a sinner , is the fault together with the fruit thereof , namely , the blotte imprinted in the soule , so oft as men doe actually offend . the vse of this doctrine touching sinne , is two fold . first , by it we learne and see what is originall sinne , whereby an infant in the first conception and birth is indeed a sinner . euery infant must be considered as a part of adam , proceeding of him and partaking of his nature : and thereby it is made a sinner , not onely by imputation of adams offence , but also by propagation of an aptnesse , & pronenesse vnto euery euil , receiued together with nature from adam . and thus ought we to conceiue originall sinne , not to be the corruption of nature alone , but adams first offence imputed , with the fruit thereof the corruption of nature , which is an inclination vnto euery euill , deriued together with nature from our first parents . secondly , by this we are taught , to take heed of all and euery sinne , whether it be in thought , word , or deed : because the committing therof , though in respect of the act it passeth away in the doing , yet it breedeth and increaseth a wicked disposition in the heart , ( as hath beene said ) to the offence done , or any other sinne . men deceiue thēselues , that thinke all the euill of sinne , to be only in the act of sinning & to go no further ; wheras indeed euery offence hath a certen blot going with it , that corrupteth the heart , and causeth man to delight and lie in his offence , which lying in sinne is a greater cause of damnation , then the very sinne it selfe . this therefore must admonish vs , to take heed least we continue in any sinne , and if it fall out , that through infirmitie we be ouertaken by any tentation , wee must labour to rise againe , and turne from our sinne to god , by new and speedy repentance . thus much of sinne it selfe . now follow the differences thereof , which are manifold . the first sort are to be gathered from the causes and beginnings of sinne in man , which are threefold , reason , will , and affection . the differences of sinne in respect of reason are these . first , some are sinnes of knowledge , some of ignorance . a sinne of knowledge is , when a man offends against his knowledge , doing euill when he knoweth it to be euill : and this is greater then a sinne of ignorance , for he that knoweth his masters will , and doth it not , shall be beaten with many stripes . a sinne of ignorance is when a man doth euill , not knowing it to be euill . thus paul was a blasphemer , an oppressour , and persecuted the church of christ ignorantly , and in a blind zeale , not knowing that which he did to be euill . nowe by ignorance here i meane , an ignorance of those things which ought to be knowne , and this is twofold : simple , or affected . simple ignorance is , when a man after diligence and good paines taking , still remaines ignorant ; this ignorance will not excuse any man , if it be of such things as he is bound to know : for it is faide , he that doth not his masters will , by reason he knew it not , shall be beaten with stripes , though fewer . and in this regard , euen the heathen which knew not god , are inexcusable , because they were bound to haue knowne him : for adam had the perfect knowledge of god imprinted in his nature , and lost the same through his own default , for himselfe and his posteritie . and it is the commandement of god , whereunto euery man is bound to performe obedience , that man should know him , that is , his will and word . but some may demand , how any man can be saued , seeing euery man is ignorant of many things which he ought to know ? ans. if we know the grounds of religion , and be carefull to obey god according to our knowledge , hauing withal a care and desire , to increase in the knowledge of god and his will , god will hold vs excused : for our desire and indeauour to obey , is accepted for obedience it selfe . and the greater this simple ignorance is , the lesser is the sinne : and hereupon peter lesseneth , & ( in some sort ) excuseth the sinne of the iewes , in crucifying christ , because they did it through ignorāce : and so doth paul his sin in persecuting the church , when he alleadgeth , that it was done ignorantly in vnbeleefe . but howsoeuer this sinne by such meanes may be lessened , yet remaines it still a sinne worthie condemnation . affected ignorance is , whē a man takes delight in his ignorāce , and will of purpose be ignorant : not vsing , but contemning the meanes , whereby to get and increase knowledge . and that carelessely and negligently , because he wil not leaue sinne which he loueth , nor forsake the euill trade of life , wherein he delighteth this is the sinne of those , whereof iob speaketh , who say vnto god , depart from vs : for we desire not the knowledge of thy waies . and of whome dauid complaineth , that they flatter them selues in their owne eyes , and haue left off to vnderstand , and to doe good . this ignorance is damnable and deuillish : it excuseth no man , but doth rather aggrauate and increase his sinne : yea it is the mother of many grieuous enormities . againe , ignorance is twofold : of the a law , or of the thing the law requireth . ignorance of the law is , when a man knowes not the law of god written , nor the law of nature . this ignorance may somewhat lessen the sinne , but it excuseth no man : because it is naturall , and euery man is bound to know the law. ignorance of the thing the law requireth , is the ignorance of the b fact : and that is either with the fault of the doer , or without the fault . faultie ignorance , is the ignorance of a fact , which he might haue preuented . as whē a man in his drunkennes killeth another : in this fact , not knowing what he doth , he also knoweth not that he hath offended : and yet because he might haue preuented his drunkennes , therefore he is faultie , and sinneth . faultlesse ignorance is , when a fact is done , which could not be either knowne , or auoided before hand . for example : if a man be lopping a tree , and his axe head fall from the helue , out of his hand , and kills another passing by ; here is indeede manslaughter , but no voluntarie murther : because it was a thing that could not be auoided , and did not fall out through his default . and this ignorance is excusable . the second fountaine of sinne , is the will , from whence arise these three differences of sinnes : some are from the will immediatly , some besides the will , and some are mixt , partly with the will , and partly against the will. sinnes proceeding from the will , are properly tearmed voluntarie ; such as the doer mooued by his owne will commits , though he know them to be euill . and here , the more free the will is , the greater is the sinne : for wil added to knowledge , makes the sinne the greater . vnder voluntarie sinnes , are comprehended all such , as proceede from stirred affections ; as when a man tells a lie for feare , or striketh another in anger : and the reason is , because these offences , though they are not done vpon deliberation , but arise from the violence of affection , yet they doe not exclude consent . hither also we may referre , sinnes cōmitted by compulsion : as when a man is forced to denie his religion , his offence in deede and in truth is voluntarie , ( though some otherwise thinke it to be a mixt action . ) for compulsion doth not reach to the will , but to the outward man , and serues to draw forth a consent : and when consent is yeelded , he denies his religion voluntarily : for the will cannot be constrained . in the next place , sinnes beside the will are such , as are neither directly from the will , nor against it . of this sort are the first sudden motions vnto sinne , conceiued in the heart with some inward pleasure and delight : and these are truly sinnes , though in respect little sinnes , condemned in the last commandement . and they are not from the will , because they go without and before consent : neither yet are they against the will , because then the heart would not take delight in them . here by the way , we are to note , against the doctrine of the papists , that all sinnes are not voluntarie : for whatsoeuer wanteth conformitie to the law of god , it is sinne , whether it be with consent of will or no. but many such desires and delights , arise suddenly in the heart of man , which are not according to the law of god , and haue no consent or approbation of will. in like manner , when one man kills another , thinking that he killeth a wild beast : if the same man remembreth after wards what he hath done , and is not grieued for the fact : in this case he hath sinned , because his not grieuing , is offensiue vnto god , though the fact were meerely besides his will. mixt sinnes are partly from the will , partly against it . of this sort are the workes of the man regenerate , which are done partly with his will , and partly against his will , beeing partly good , and partly euill . the reason hereof is this . there are in man after regeneration , two contrarie grounds or beginnings of actions , to wit , naturall corruption , or the inclination of the minde , will , and affections , to that which is against the law , called the flesh ▪ and a created qualitie of holines , wrought in the said faculties by the holy ghost , tearmed the spirit . and these two are not seuered , but ioyned and mingled together , in all the faculties and powers of the soule . now betweene these , there is a continuall combate , corruption fighting against grace , & grace against corruption hence it is , that there beeing euē in one & the same will , cōtrarie inclinations , there must necessarily flow from the man regenerate , contrary actions ; the flesh in euery action , willing that which is euill , and the spirit on the otherside , that which is good . this paul confessed and acknowledged , vpon his owne experience , after his conuersion , when he said , to will is present with me , but i find no meanes [ perfectly to doe ] that which is good . again , i delight in the law of god , concerning the inner man , but i see another law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members . the third ground or fountaine of sinne in man , is affection , frō whence doe proceede two kinds , namely , sinnes of infirmitie , and sinnes of presumption . sinnes of infirmitie are such , as proceede from the sudden passions of the mind , and the strong affections of the heart : as from hatred , griefe , anger , sorrow , and such like . these sinnes are cōmonly thought to be in all men : but the truth is , they are properly incident to the regenerate . for infirmitie cannot be said properly to be in them , in whome sinne hath firmitie or strength , and where is no power of grace at all . againe , the man that is regenerate , sinneth not either when he would , because he is restrained by the grace of god that is in him : or in what manner he would , partly because he sinneth not with all his heart , the strength of his flesh beeing abated by the spirit ; and partly , for that beeing fallen , he lies not stil , but recouers himselfe by speedy repentāce . an euident argument , that the sins whereinto he falleth , are not presumptuous , but arise ordinarily of weaknes and infirmitie . sinnes of presumption are such , as proceede frō pride , arrogancy , wilfulnes , and hau●nes of mans heart . against these dauid praieth , saying , let not presumptuous sinnes haue dominion ouer me . and of them there be three degrees . the first is , when a man wilfully goeth on in his sinnes , vpon an erronious perswasion of gods mercie , and of his owne future repentance ; this is the sinne of most men . the second is , when a man sinneth wilfully , in contempt of the law of god ▪ this is called by moses , a sinne with a high hand , & the punishment thereof was , by present death to be cut off from among the people . the third , when a man sinneth , not onely wilfully and contemptuously , but of set malice & spight against god himselfe , and christ iesus . and by this we may conceiue what is the sinne against the holy ghost : which is not euery sinne of presumption , or against knowledge and conscience : but such a kind of presumptuous offence in which true religion is renounced : and that of set purpose and resolued malice , against the very maiestie of god himselfe and christ. heb. 10. 29. now follow other differences of sinne in regard of the obiect thereof , which is the law. in respect of the law , sinne is twofold : either of commission , or of omission . i say , in respect of the law , because god hath reuealed in his law two sorts of precepts : the one wherein some good thing is commanded to be done , as to loue god with all our hearts , and our neighbour as our selues : the other wherein some euill is forbidden to be done , as the making of a grauen image , the taking of the name of god in vaine , &c. now a sinne of commission is , when a man doth any thing , that is flatly forbidden in the law and word of god : as when one man kills another contrarie to the law , which saith , thou shalt not kill . a sinne of omission is , when a man leaueth vnperformed , some dutie which the law requireth : as for example , the preseruing of his neighbours life , or good estate , when it lieth in his power so to doe . these also are truly sinnes , and by them as well as by the other , men shall be tried in the last iudgement . sinnes of omission haue three degrees . first , when a man doth nothing at all , but omits the dutie commanded , both in whole and in part ; as when hauing opportunitie and abilitie , he doth not mooue so much as one finger , for the sauing of his neighbours life . secondly , when a man performes the dutie inioyned , but failes both in the manner and measure thereof . thus the heathen men failed in doing good workes , in that the things which they did , for substance and matter , were good and commendable , beeing done vpon ciuill and honest respects , and referred to common good ; yet in truth their actions were no better then sinnes of omission , in as much as they issued from corrupted fountaines , hearts void of faith : and aimed not at the maine end , and scope of all humane actions ; the honour and glorie of god. thirdly , when a man doth things in a right manner , but faileth in the measure thereof . and thus the children of god doe sinne , in all the duties of the law . for they doe the good things the law commandeth , as loue god and their neighbour : but they cannot attaine to that measure of loue , which the law requireth . and thus the best men liuing , doe sinne in euery good worke they doe , so as if god should enter into iudgement , deale with them in the rigour of his iustice , and examine them by the strict rule of the law , he might iustly condemne them , euen for their best actions ▪ and in this regard , when we pray daily for the pardon of our sinnes , the best workes we doe , must come in the number of them : because we faile , if not in substance and manner , yet at the least in the measure of goodnes , that ought to be in the doing of them . we must also haue care to repent vs , euen of these our sinnes of omission , as well as of the other of commission : because by leauing vndone our dutie , we doe ofter offend , then by sinnes committed : and the least omission is enough to condemne vs , i● it should be exacted at our hands . the next differēce of sinnes may be this . some are crying sinnes , some are sinnes of toleration . crying sinnes i call those , which are so hainous , and in their kind so grieuous , that they hasten gods iudgements , and call downe for speedie vēgeance vpon the sinner . of this kind there are sundrie exāples in the scriptures , principally foure . first , cains sinne in murthering his innocent brother abel ; whereof it was saide , the voice of thy brothers blood crieth vnto me from the earth . the next is , the sinne of sodome and gomorrha , which was pride , fulnes of bread , abundance of idlenesse , vnmercifull dealing with the poore , and all manner of vncleannesse , ezech . 16. and of this , the lord said , that the crie of sodome and gomorrha was great , and their sinnes exceeding grieuous . the third , is the sinne of oppressiō , indured by the israelites in egypt , at the hand of pharao , and his task-masters . the fourth , is mercilesse iniustice in wrongful withholding , and detaining the labourers hire . now they are called crying sinnes , for these causes . first , because they are now come to their full measure & height , beyond which , god will not suffer them to passe , without due punishment . againe , the lord takes more notice , and inquires further into them , thē into others , by reason that they exceede , and are most eminent where they be committed . thirdly , they call for present helpe to the afflicted and wronged , and consequently , for speedie exequution of vengeance , vpon the authors and committers of them . and lastly , because god is wont to giue eare vn to the cries of those , that endure so heauie measure at the hands of others , and accordingly to helpe them , and reward the other with deserued punishment . next vnto these are sinnes of toleration , lesser then the former : which though in themselues they deserue death , yet god in his mercie shewes his patience and long sufferance , vpon the committers thereof , either deferring the temporall punishment , or pardoning both temporall and eternall to his elect. such a sinne was the ignorance of the gentiles before christs comming : which god deferred to punnish , and ( as we may say ) o winked at it . more especially there be three sorts of sinnes of toleration : the first is originall sinne , or concupiscence , in the regenerate after regeneration : for it is not in our conuersion quite abolished , but remaines more or lesse molesting and tempting vs till death . and yet if we carrie a constant purpose not to sinne , and indeauour our selues to resist all tentations : this concupiscence of ours , shall not be imputed vnto vs , nor we condemned for it . and to this purpose the holy apostle saith , there is no condemnation to them that are in christ. yet saith he not , there is nothing worthie condemnation in them : for originall sinne remaines till death , truly deseruing damnation , though it be not imputed . the second kind of sinnes of toleration , are vnknowne and hidden sinnes in the regenerate . for who can tell how of the offendeth ? saith dauid . when a man that is the child of god , shall examine his heart , and humble himselfe euen for all his particular sinnes , which he knoweth by himselfe : there shall yet remaine some vnknowne sinnes , of which he cannot haue a particular repentance : and yet they are not imputed but pardoned , whē there is repentance for knowne sinnes . as for example , dauid repents of his murther and adulterie , and yet afterwards ( erring in iudgement , by reason of the corruption of the times , ) he liued to his death , in the sinne of polygamie , without any particular repentāce , that we heare of . in like manner did the patriarks , who may not altogether be excused : yet they were not condemned therefore : neither were they saued without repentance for this sinne , but god in mercie , accepted a generall repentance for the same . and the like is the case of all the elect , in regard of their secret and hidden faults : for vnlesse god should accept of a generall repentance for vnknowne sinnes , few or none at all should be saued . and herein doth the endlesse mercie of god notably appeare , that he vouchsafeth to accept of our repentāce whē we repent , though not in particular as we ought to doe . neuertheles , this must not incorage , or imboldē any mā to liue in his sinnes , without turning vnto god. for vnles we repent in particular , of all the sinnes we know , not only our knowne offences , but euen our secret sinnes shall condemne vs. many sinnes are cōmitted by men , which afterwards in processe of time be quite forgotten . others are cōmitted , which notwithstanding are not known , whether they be sins or no. and in doing the best duties we can , we offend often , & yet when we offend , we perceiue it not : and all these in the regenerate , through the mercie of god , are sinnes of toleration , in respect of particular repētance . the third kind of sinnes of toleration , are certain particular facts of men reprooued in scripture , and yet neuer punished . such was the fact of zipporah , in circūcising her child , in the presence of her husband , he beeing able to haue done it himselfe , and shee hauing no calling , to doe that which shee did . for though the hād of god was against him , yet was he not sick , ( as some would excuse the matter ) neither is there any such thing in the text : but it is rather to be thought , that she her selfe circūcised her sonne in hast , to preuent her husband : for the deede was done in some indignation , and shee cast the foreskin at his feete . and yet , because this fact was some manner of obedience , in that the thing was done which god required , ( though not in that manner that he required , ) god accepted the same , & staied his hād from killing moses . thus god accepted of achabs humilitie , though it were in hypocrisie , because it was a shew of obedience : and for that deferred a temporall punishment , till the daies of his posteritie . god sent lyons to destroy the assyrians , that dwelt in samatia , for their idolatry : yet 〈◊〉 soone as they had learned to feare the lord , after the manner of the god of israel , though they mingled the same with their own idolatrie , god for that halfe obedience , suffered them to dwell in peace . the sixt distinction of sinnes may be this . some are sinnes against god , some against men . this distinction is grounded vpon a place in samuel : if one man sinne against another , the iudge shall iudge it : but if a man sinne against the lord , who shall plead for him ? sinnes against god are such , as are directly and immediately committed against the maiestie of god. such are atheisme , idolatrie , blasphemie , petiurie , profanation of the sabbaoth , and all the breaches of the first table . sinnes against men , are iniuries , hurts , losses , and damages ; whereby our neighbour is , in his dignitie , life , chastitie , wealth , good name , or any other way iustly offended , or by vs hindred . and such actions must be considered two waies . first , as they are iniuries & hurts done vnto our neighbour : and secondly , as they are breaches of gods law , forbidding vs so to doe : and in this second respect they are called sinnes , because sinne is properly against god : and therefore by sinnes against men , we are to vnderstand , iniuries , losses , or damages done vnto them . in this sense , must that place in matthew be expounded : if thy brother sinne against thee , &c. the seauenth difference of sinnes , is noted by s. paul , where he saith , euery sinne that a man doth , is without the bodie : but he that commits fornication , sinneth against his owne bodie . in which place , sinnes are distinguished into those that are without the bodie , and those that are against a mans owne bodie . sinnes without the bodie , are such sinnes as a man committeth , his bodie being the instrument of the sinne , but not the thing abused . such are murther , theft , & drunkennesse : for in the committing of these sinnes , the bodie is but a helper , and onely a remote instrumentall cause , and the thing abused is without the bodie . for example : in drunkennes , the thing abused by the drunkard , is wine or strong drinke : in theft , another mans goods : in murther , the instrument whereby the fact is committed . the bodie indeede conferres his helpe to these things , but the iniurie is directed to the creatures of god , to the bodie and goods of our neighbour . and such are all sinnes , adulterie onely excepted . sinnes against the bodie are , those in which it selfe is , not onely the instrument , but the thing abused too . such a sinne is adulterie only , and those that are of that kind , properly against the bodie : first , because the bodie of the sinner , is both a furthering cause of the sinne , and also that thing which he abuseth against his owne selfe . secondly , by this offence , he doth not onely hinder , but loose the right , power , and proprietie of his bodie , in that he makes it the member of an harlot . and lastly , though other sinnes in their kind , doe bring a shame and dishonour vpon the bodie , yet there is none that sitteth so nigh , or leaueth a blot so deepely imprinted in it , as doth the sinne of vncleannes . the eight distinction of sinnes , is grounded vpon pauls exhortation to timothie : communicate not with other mens sinnes . sinnes are either other mens sinnes , or cōmunication with other mens sinnes . this distinction is the rather to be knowne and remembred , because it serues to extenuate or aggrauate sinnes committed . communication with sinne is done sundrie waies : first , by counsell : thus caiphas sinned when he gaue counsell to put christ to death : secondly , by commandement : so dauid sinned in the mu●tner of vrias . thirdly , by consent , or assistāce , rom. 1. 31. thus saul sinned in keeeping the garments of them that stoned steuen . act. 22. 20. fourthly , by prouocation : thus they sinne that prouoke others to sinne , and hereof paul speaketh when he saith , fathers must not prouoke their children to wrath . eph. 6. 4. fiftly , by negligence , when men are called to reprooue sinne , and doe not . sixtly , by flatterie , when men sooth vp others in sinne . seauenthly , by winking at sinnes , or passing them ouer by slight reproofe , eph. 5. 11. thus eli sinned in rebuking his sonnes , and thereby brought a temporall iudgement vpon himselfe , and his familie . 1. sam. 2. chap. and 4. eightly , by participation , eph. 5. 7. & thus they do sin , that are receiuers of theeues . ninthly , by defending another man in his sinne : for he that iustifieth the wicked , and condemneth the iust , euen they both are an abomination to the lord. the ninth distinction followeth . some mens sinnes ( saith paul ) are open before hand , some follow after . which place by some is expounded thus : some mens sinnes are kept secret , till the last iudgement , and some are reuealed in this life , before that day . this i thinke is a truth , but not the meaning of the text . for in the 23. verse the apostle spake of ordination , giuing charge to timothie , that he should not suddenly admit any into ecclesiasticall offices , least he did partake with their sinnes . now in this 24. verse , he rendereth a reason thereof , saying , some mens sinnes are open before hand : that is , some mens faults and wants are knowne , before their ordination to ecclesiasticall offices , and of such the church may know what to iudge and say . but some againe follow after , that is , they are not reuealed till after their ordination : and thus iudas his wickednes , did not appeare at the first , but was reuealed after he was called to be an apostle . and thus we see what be the differences of sinnes : touching all which , this must be held and remembred for a ground , that euery sinne , in what degree so euer it be , is mortall of it selfe : and no sinne is veniall in it owne nature . for the ●ages of euery sinne is death . rom. 6. 23. and , cursed is euery one , that continueth not in all things , that are written in the booke of the law , to doe them . gal. 3. 10. this ground must be holden against the church of rome : who in her case-diuinitie , vseth to pacifie the conscience , by teaching men , that sundrie of their sins be veniall . and though euery sinne of it selfe be mortall , yet all are not equally mortall : but some more , some lesse : because in sinne there be sundrie degrees , as hath beene in part shewed . againe , the same sinne may be encreased , or lessened , and consequently made more or lesse hainous , sundrie waies . first , by the circumstances , which are principally seauen . the first is , the subject or person sinning . thus the sin of a publike person , is more beinous , yea more mortall , then the sinne of a priuate man : because he is in eminent place , and his actions are more exemplarie and scandalous , then are the actions of inferiour men . the seruant , that knowes his masters will , if he doth it not , is the greater sinner , and shall endure a greater punishment , then he that neglectes the same vpon simple ignorance . matth. 10. 15. the minister and dispenser of the word , if he be vnfaithfull and vnprofitable , his offence , and consequently his punishment , is farre greater then other mens . matth. 5. 13. the second is , the obiect or partie which is offended : thus the iewes did more heinously sinne in crucifying christ the sonne of god , the lord of glorie , then did their fathers which persequuted and killed the prophets . the iniurie that is done vnto those whome god tenderly loueth , is farre more displeasing vnto him , thē if it were done to others . he that toucheth you ( saies the prophet , meaning the iewes his chosen & beloued people ) toucheth the apple of his eie . zach. 28. the man that deniseth mischiefe against his harmelesse brother that dwelleth peaceably by him , committeth a sinne most odious vnto god and man. prov. 3 29. psal. 7. 4. he that is called and conuerted vnto god and christ , and maketh not honest prouision for his owne , which are of his familie , is so notorious an offendour , that s. paul holds him a denier of the faith , and worse then an infidell . 1. tim. 5. 8. the person that shall raile vpon the iudge , or speake euill of the ruler of his people , is a greater transgressour of gods commandement , then he that reuileth , or abuseth an ordinarie man. exod. 22. 28. the third is the thing done in which the offence is committed . thus , to falsifie the word of god , and to prophane his worshippe and seruice , is much more abominable in his sight , then is the falsifying of the word of a man , or the abuse of humane lawes and ordinances . the hurting and indamaging of the person and life of our neighbour , is a more odious offence , then is the diminishing of his goods and outward estate : and the hurt that redoundeth by our default vnto his soule , is more offensiue euery way , then the wrong that is offered vnto his bodie . the fourth , is the place where it is done . according to this circumstance , if a man shall either speake or doe any thing , that comes vnder the name of a breach of pietie or iustice , in publike place , as in the congregation , in open court , or generall assembly , and that with publike and generall scandall : he is a greater offendour , then if he spake or did the same at home , in his house or closet . the fist is the end , in respect whereof , he that stealeth from another , that whereby he may satisfie his hunger , and saue his life , beeing driuen to extreame necessitie : offendeth in a lower and lesser degree , then the theefe that robbeth by the high way side , for this ende , to enrich himselfe by the losses of other men . the sixt is the manner how ? thus he that committeth vncleannesse in the outward act , doeth more grieuously sinne , and with greater scandall , then if he onely entertained an vncleane thought into his heart . and he that sinneth of set purpose and presumption , or of obstinate and resolued malice against god , hath proceeded vnto a higher degree of iniquitie , then if he had fallen vpon ignorance , infirmitie , or disordered and distempered affection . in like manner , the sinne of the iewes , in forcing pilate by their threatning tearmes , ( as that he was an enemie to caesar , &c. ) to the vniust condemnatiō of christ iesus , was in a higher degree , then the sinne of pilate himselfe , who yeilding vnto their importunitie , pronounced sentence against him , ioh. 19. 11. the last is the time , which also serues to aggrauate the sinne . for ordinarie disobedience in the time of grace , and wilfull neglect of gods calling , in the aboundance of meanes , is a great deale more damnable , then the cōmission of sin , in the daies of ignorāce and blindnesse , whē the like means are wanting . now from this doctrine of the increasing and lessening of sin in these respects , we may gather , that all sins are not alike or equall , as the stoicks of ancient times , and their followers haue falsely imagined . for it hath bin prooued at large , by induction of sundrie particulars , that there are degrees of sinnes , some lesser , some greater : some more offensiue and odious to god & man , some lesse . and that the circūstances of time , place , person , and manner of doing , doe serue to enlarge or extenuate the sinne committed . if it be here alleadged , that sin is nothing but the doing of that , which is vnlawfull to be done , and that this is equall in all men that sinne : and therfore by consequent , offences are equall . i answer , that in euery sinne , men must not consider the vnlawfulnesse thereof onely , but the reason why it should be vnlawfull : and that is properly , because it a breach of gods law , and repugnant to his will reuealed in his word . nowe there is no breach of a diuine law , but it is more or lesse repugnant vnto the will of the lawgiuer , god himselfe . and many transgressions , are more repugnant thereunto then fewer : for the more sin is increased , the more is the wrath of god inflamed against the sinner vpon his due desert ▪ if it be said again , that the nature of sinne stands onely in this , that the sinner makes an aberration from the scope , or marke that is set before him , and doth no more then passe the bondes of duty prescribed by god , and that all are alike in this respect ; the answer is , that it is a falshood to affirme , that he which makes the lesse aberration from the dutie commanded , is equall in offence to him that makes the greater . for the same sinne for substance , hath sundrie steppes and degrees , in respect whereof , one man becommeth a more heinous offender then another ; for example , in the seauenth commandement when god forbiddes the committing of adulterie , he forbiddeth three degrees of the same sinne ; to wit , adulterie of the heart , consisting of inordinate and vncleane affections ; adulterie of the tongue in corrupt , dishonest , and vnseemely speeches ; and the very act of vncleannesse and filthinesse committed by the bodie . nowe it cannot be said , that he which breakes this commandement onely in the first degree , is as great a transgressour , as he that hath proceeded to the second , and so to the third . and therefore it remaines for an vndoubred trueth , that sinnes committed against the law of god are not equall , but some lesser , some greater . the second way to aggrauate sinne , is by addition of sinne to sinne : and that is done sundry waies : first , by committing one sinne in the necke of another ; as dauid sinned , when he added murther to adulterie . secondly , by doubling and multiplying of sinne , that is , by falling often into the same sinne . thirdly , by lying in sinne without repentance . and here it must be remembred , that men of yeares liuing in the church , are not simply condemned for their particular sinnes ; but for their continuance and residence in them . sinnes committed make men worthie of damnation ; but liuing and abiding in them without repentance , is the thing that brings damnation . for as in the militant church , men are excommunicate , not so much for their offence , as for their obstinacie ; so shall it be in the church triumphant ; the kingdome of heauen shall be barred against men , not so much for their sinne committed , as for their lying therein without repentance . and this is the manner of gods dealing with those that haue liued within the precincts of the church ; they shall be condemned for the very want of true faith and repentance . this should admonish euery one of vs , to take heed , least we lie in any sin● and that beeing any way ouertaken , we should speedily repent , least we aggrauate our sinne by continuance therein , and so bring vpon our selues swift damnation . thirdly , the same sinne is made greater or lesser , 4. waies : according to the number of degrees in the committing of a sinne , noted by s. iames , temptation conception , birth , and perfection . actuall sinne in the first degree of tentation is , when the minde vpon some sudden motion , is drawne away to thinke euill , and withall is tick led with some delight therein . for a bad motiō cast into the minde , by the flesh and the deuill , is like vnto the baite cast into the water , that allureth and delighteth the fish , and causeth it to bite . sinne in conception is , when with the delight of the minde , there goes consent of will to doe the euill thought on . sinne in birth is , when it comes forth into action or execution . sinne in perfection , when men are growne to a custome and habit in sinne , vpon long practise . for the often committing of one and the same sinne , leaues an euill impression in the heart , that is , a strong or violent inclination , to that or any other euill , as hath bin taught before . and sinne thus made perfect , brings forth death : for custome in sinning , brings hardnes of heart : hardnes of heart , impenitencie : and impenitencie , cōdemnation . now of these degrees , the first is the least , and the last is the greatest . one and the same sinne is lesser in tentation , then in conception : and les●e in conception , then in birth : and greater in perfection , then in all the former . sundry other distinctions there are of sinnes as namely , that the maine sinnes of the first table , are greater then the maine sinnes of the second table . and yet the maine sinnes of the second , are greater then the breach of ceremoniall duties , against the first table . but this which hath beene said shall suffice . the vse of this doctrine is manifold . first , by it we learne , what the heart of man is by nature : namely , a corrupt and vncleane fountaine , out of which issueth in the course of this life , the streams of corruptions infinite in number , noysome in qualities , hainous in degrees , dāgerous in effects . for from thence doe flow , all the differences of sins before named , with their seuerall branches , and infinit many more , that cannot be rehearsed . this must mooue vs humbly to sue vnto god , & earnestly to intreat him , to wash vs throughly from our wickednes , & clense vs frō our sins : yea to purge and to rinse the fountaine thereof , our vncleane and polluted hearts . and when by gods mercy in christ , apprehēded by faith , our hearts shal be purified , then to set watch & ward ouer them ▪ and to keep them with all diligence . secondly it teacheth vs , that miserable mortall man , is not guiltie of one or more sins , but of many & sundrie corruptions , both of heart and life . who can vnderstād his faults ? saith dauid . now the alowāce of sin being death by gods ordināce , & god being iustice it selfe : answerably to the number of our offences , must we needs be lyable to many punishments , yea to death it selfe , both of the bodie and of the soule . this beeing our wofull estate , litle cause is there , that any man should thinke himselfe to be in good case , or presume of gods mercie in regard of the small number of his sinnes . and much lesse cause hath he , falsely to imagine with the popish sort , that he can merit the fauour of god by any worke done by him , aboue that which the law requireth ; considering that it is impossible for him to knowe either the number , or the nature , or the measure of his sinnes . lastly , the consideration of this point , must be a barre to keepe vs in , that we be not too secure or presumptuous of our owne estate : for as much as we learne out of the word of god , that in respect of the multitude of our corruptions , this our life is full of much euill , and many difficulties , that we haue whole armies of enemies to encounter withall , not only out of vs in the world abroad , but within vs , lurking euen in our owne flesh . and vpon this consideration , that we should be at continuall defiance with them , vsing all holy meanes to get the victorie ouer them , by the daily exercises of inuocation and repentance , and by a continuall practise of new obedience , vnto all the lawes and commandements of god , according to the measure of grace receiued . and so much of the third ground . the fourth and last ground , is touching the subiection & power of conscience . conscience is a knowledge ioyned with a knowledge . for by conscience we knowe what we know ; and by it we knowe that thing of our selues which god knoweth of vs. the naturall condition of euery mans conscience is this ; that it is placed in the middle betweene man and god , vnder god and aboue man. and this naturall condition hath two parts : the one is the subiection of conscience to god and his word ; the second is a power whereby the conscience is ouer the man to vrge and binde him . of the first , we haue this rule , that god alone by his word doeth onely binde conscience properly : for he is the onely lord of the conscience , which created it , and gouerns it . he againe is the onely lawe-giuer , that hath power to saue or destroy the soule , for the keeping and breaking of his lawes . iam. 4. 12. againe , mans conscience is knowne to none but to god , and it is he onely that giues libertie to the conscience , in regard of his owne lawes . vpon this it followeth , that no mans commandement or lawe can of it selfe , and by it owne soueraigne power binde conscience , but doeth it onely by the authoritie and vertue of the written word of god , or some part thereof . nowe the power of conscience appeares in pauls rule : whatsoeuer is not of faith , that is , whatsoeuer man doeth , whereof he is not certainly perswaded in iudgement and conscience , out of gods word , it is sinne . more plainely : a thing may be said , not to be done of faith two waies . first , when it is done , with a doubting and vnresolued conscience , as in those that are weake in knowledg . of which sort were some in the primitiue church , who notwithstanding they heard of the doct●ine of christian libertie , yet they were of opinion , that after christs ascension , there was a difference to be made of meats , and therevpon thought , they might not eat of some kind of meats . suppose now , that these persons ( by accident ) should haue bin drawne to eate swines flesh , which themselues had holden a thing forbidden ▪ these men vpon this very fact haue sinned , because that which they did , was vpon an vnresolued conscience . secondly , when a thing is done vpon an erronious conscience , it is done not of faith , and therefore a sinne . the reason is , because the conscience , though it erre and be deceiued , yet it bindeth so sarre forth , as that if a man iudge a thing to be euill , either simply or in some respect , ( though falsely ) and yet afterward doeth it , he hath sinned and offended the maiestie of god , as much as in him lie●h . thus much touching the preambles , or groundes of this doctrine . nowe it remaineth that we come to the questions of conscience . these questions may be fitly deuided , according to the matter or subiect of them , which is man. now as man is considered diuers waies , that is to say , either apart by himselfe , or as he standes in relation to another , and is a member of a societie : so the questions of conscience are to be distinguished , some concerning man simply considered by himselfe : some againe , as he stands in relation to another . mā stādeth in a twofold relatiō : to god , or to mā . as he stāds in relatiō to man , he is a part of a bodie , and a member of some societie . nowe the questions that concerne him , as a member of a societie , are of three sorts , according to the three distinct kinds of societies . for euery mā is either a member of a family , or of the church , or of the cōmonwealth ▪ and answerably , some questiōs concerne man as a member of a family : some as he is a mēber of the church : some as he is a member of the commonwealth . in a word therfore , all questiōs touching mā , may be reduced to 3. generall heads . the first wherof is , concerning man simply considered as he is a man. the secōd , touching man as he stāds in relatiō to god. the third , concerning him as he is a member of one of the three societies , that is , either of the family , or of the church , or of the commonwealth . qvestions of the first sort , as man is a christian , are especially three . the first : what a man must doe , that he may come into the fauour of god and be saued ? the second , howe he may be assured in conscience of his owne saluation ? the third , howe he may recouer himselfe , when he is distressed or fallen ? i. question . what must a man doe , that he may come into gods fauour , and be saued ? for answer to this question , some ground must be laid down before hand . for it is to be considered , and remembred in the first place , how and by what meanes , god that saueth brings a man to saluation . in the working and effecting of our saluation , there are two speciall works of god : the giuing of the first grace , and after that the giuing of the second . the former of these two workes , hath x. seuerall actions . i. god giues man the outward meanes of saluation , specially the ministerie of the word : and with it , he sends some outward crosse , to breake and subdue the stubbernnesse of our nature , that it may be made plyeable to the will of god. ii. this done , god brings the minde of man to a consideration of the lawe , and therein generally to see what is good , and what is euill , what is sinne , and what is not sinne . iii. vpon a serious consideration of the law , he makes a man particularly to see and know , his own peculiar and proper sinnes . iv. vpon the sight of sinne , he smites the heart with the spirit of feare , whereby when man seeth his sinnes , he makes him to feare punishment and hell , and to dispaire of saluation , in regard of any thing in himselfe . now these foure actions , are indeed no fruits of grace , but are onely workes of preparation going before grace ; the other actions which follow , are effects of grace . v. the fift action of grace therefore is , to stirre vp the minde to a serious consideration , of the promise of saluation propounded and published in the gospel . vi. after this , the sixt is , to kindle in the heart some seeds ot sparkes of faith , that is , a will and desire to beleeue , and grace to striue against doubting and dispaire . nowe at the same instant , when god beginnes to kindle in the heart , any sparkes of faith , then also he iustifies the sinner , and withall beginnes the worke of sanctification . vii . then , so soone as faith is put into the heart , there is presently a combate : for it fighteth with doubting , dispaire , and distrust . and in this combate , faith shews it selfe , by seruent , constant , and earnest inuocation for pardon : and after inuocation followes a strength & preuailing of this desire . viii . furthermore , god in mercie quiets and setles the conscience , as touching the saluation of the soule , and the promise of life , whereupon it resteth and staieth it selfe . ix . next after this setled assurance , & perswasion of mercie , followes a stirring vp of the heart to euangelicall sorrow , according to god , that is , a griefe for sinne , because it is sinne , and because god is offended : and then the lord workes repentance , whereby the sanctified heart turnes it selfe vnto him . and though this repentance be one of the last in order , yet it shewes it selfe first : as when a candle is brought into a roome , we first see the light before wee see the candle , and yet the candle must needes be , before light can be . x. lastly , god giues a man grace to endeauour , to obey his commandements by a newe obedience . and by these degrees , doeth the lord giue the first grace . the second worke of god tending to saluation , is to giue the second grace : which is nothing else , but the continuance of the first worke begun , that a man may perseuere in grace to the ende . now then to come the answer ; the holy ghost hath propounded to vs , this question of conscience , together with the resolution thereof , in these examples following . the men that were at peters sermon , beeing touched with the sense of their owne miserie , vpon the doctrine which had beene deliuered , as the holy ghost saies , were pricked in their hearts , and cried one to another : men and brethren what shall we doe ? peter mooued by the spirit of god answers them , repent and bee baptized , for the remission of your sinnes . the like was the case of the iayler , who , after that the stubbernnesse of his heart was beaten downe , by feare of the departure of the prisoners , he came trembling , and fell downe before paul and silas , and mooued this question vnto them ; sirs , vvhat must i doe to bee saued ? to whome they gaue answere , beleeue in the lord iesus , and thou shalt be saued , and thine houshold . the young man in the gospell sues to christ , and askes him , what shall i doe to be saued ? christ answers him . keepe the commandements . when he replied that he had kept them from his youth , christ tells him , that he must goe yet further , and sell all that he hath , and giue to the poore . and iohn tells the scribes and pharises , who came vnto his baptisme , and confessed their sinnes , that if they would flie from the wrath to come , they must repent , and bring forth fruits worthie a mendement of life . i answer then out of all these places , that he that would stand in the fauour of god and be saued , must doe foure things ; first humble himselfe before god : secondly , beleeue in christ : thirdly , repent of his sinnes : fourthly , performe newe obedience vnto god. for the first . humiliation is indeede a fruite of faith : yet i put it in place before faith , because in practise it is first . faith lieth hid in the heart , and the first effect wherein it appeares , is the abasing and humbling of our selues . and here we are further to consider three points : first , wherein stands humiliation : secondly , the excellencie of it : thirdly , the questions of conscience that concerne it . touching the first point , humiliation stands in the practise of three things . the first is , a sorrow of heart , whereby the sinner is displeased with himselfe , and ashamed in respect of his sins . the second is , a confession to god , wherein also three things are to be done : first , to acknowledge all our maine sinnes originall and actuall : secondly , to acknowledge our guiltinesse before god : thirdly , to acknowledge our iust damnation for sinne . the third thing in humiliation , is supplication made to god for mercie , as earnestly as in a matter of life and death : and of these three things we haue in scripture the examples of ezra , daniel , and the prodigall sonne . ezra 9. dan. 9. luk. 15. the second point is , the excellencie of humiliation , which stands in this , that it hath the promises of life eternall annexed to it , esa. 57. 15. i dwell in the high and holy place : with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble , and to giue life to them that are of a contrite heart . psal. 51. 17. a contrite and a broken heart , o god , thou wilt not despise . prou. 28. 13. he that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them shall finde mercie . 1. ioh. 1. 9. if we acknowledge our sinnes , he is faithfull and iust , to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . by all these and many other places , it is manifest , that in the very instant , whē a sinner begins , truly in heart and conscience to humble himselfe , he is then entred into the state of saluation . so soone as dauid said , i haue sinned , nathan pronounceth in the name of the lord , that his sinnes were put away . and dauid himselfe saith , alluding to the former place , i said i will confesse my sinne , and loe , thou forga●est the wickednesse of my sinne . when the prodigall sonne had but said , i will goe to my father , &c. euen then , before he humbled himselfe , his father meetes him , and receiues him . the third point , is touching the questions of conscience , concerning humiliatiō , all which may be reduced to foure principall cases . i. case . what if it fall out , that a man in humbling himselfe , cannot call to minde either all , or the most of his sinnes ? i answer ; a particular humiliation indeed is required , for maine and known sins : but yet there are two cases , wherein generall repentance , will be accepted of god for vnknown sinnes . one is , when a man hath searched himselfe diligently , and by a serious examination , passed through all the commandements of god , and yet after such examination and search made , cannot call to remembrance his particular offences ; then the generall repentance is accepted . for this is answerable to the practise of dauid , who after long search , when he could not attaine to the knowledge of his par●icular slippes , then he addresseth himselfe to a generall humiliation , saying , who knoweth the errours of this life ? clense me lord from my secret faults : and vpon this , he was no doubt accepted . againe , when a man humbleth himselfe , and yet is preuented by the time , so as he cannot search his heart and life , as he would : his generall repentance will be taken and accepted of god. the truth hereof appeares in the theife vpon the crosse , who hauing no time to search himselfe , made no speciall humiliation , yet vpon his generall confession he was accepted . now the ground of this doctrine is this ; he that truely repents himselfe of one sinne , in this case when he is preuented : is , as if he repented of all . ii. case . what must a man doe , that finds himselfe hard hearted , and of a dead spirit , so as he cannot humble himselfe as he would ? answ. such persons , if they humble themselues , they must be content with that grace which they haue receiued . for if thou be grieued truely and vnfainedly for this , that thou canst not be grieued , thy humiliation shall be accepted , for that which paul saith of almes , may be truely said in this case , that if there be a readie minde , a man shall be accepted , according to that he hath , and not according to that he hath not . iii. case . whether the party , that is more grieued for losse of his friend , then for offence of god by his sinne , doeth or can truely humble himselfe ? answ. a man may haue a greater griefe for an earthly losse , then for the other , and yet be truely grieued for his sinnes too . the reason is , because that is a bodily , naturall , and sensible losse , and accordingly sorrow for it is naturall . now the sorrow for the offending of god , is no sensible thing , but supernaturall and spirituall ; and sensible things doe more affect the minde , then the other . dauid did notably humble himselfe for his sinnes , and he did exceedingly mourne for the losse of his sonne absolom , yea and more too then for his sinnes , would god i had died for thee absolom , o absolom my sonne , my sonne , &c. againe i answer , that the sorrow of the minde , must be measured by the intention of the affection , and by the estimation of the thing for which we sorrow . now sorrow for sinne , though it be lesse in respect of the intentiō therof ▪ yet is it greater in respect of the estimation of the minde , because they which truly mourne for their sinnes , grieue for the offence of god , as the greatest euill of all ; and for the losse of the fauo●● of god , as for losse of the most excelle●t & pre●ious thing in the world . iv. case . whether it be necessarie in humiliation , that the heart should be smitten with a sensible sorrowe ? answer . i. in sorrow for sinne , there are two things : first , to be displeased for our sinnes ; secondly , to haue a bodily moouing of the heart , which causeth crying and teares . the former of these is necessarie , namely in heart , to be deepely displeased with our selues : the latter is not simply necessarie , though it be commendable in whomsoeuer it is , if it be in truth ; for lydia had the first but not the secōd . ii. it falleth out oftentimes , that the greatnesse of the griefe , taketh away the sensible paine , and causeth a nummednesse of the heart , so that the partie grieueth not . iii. sometimes the complexion will not affoard teares : & in such there may be true humiliation , though with drie cheekes . the second thing to be done for the attaining of gods fauour , and consequently of saluation , is to beleeue in christ. in the practise of a christian life , the duties of humiliation and faith cannot be seuered , yet for doctrines sake , i distinguish them . in faith there are two things required , and to be performed on our behalfe . first , to know the points of religion , and namely the summe of the gospell , especially the promise of righteousnesse and life eternall by christ. secondly , to apply the promise , and withall the thing promised , which is christ , vnto our selues ▪ and this is done , when a man vpon the commandement of god , sets downe this with himselfe , that christ and his merits belong vnto him in particular , and that christ is his wisdome , iustification , sanctification , and redemption . this doctrine is plaine out of the sixt of iohn : for christ is there propounded vnto vs , as the bread and the water of life . therefore faith must not be idle in the braine , but it must take christ and apply him vnto the soule and conscience , euen as meate is eaten . the questions of conscience touching faith are these . first , howe we may truely apply christ , with all his benefits vnto our selues . for wicked men apply christ vnto themselues falsely , in presumption , but fewe doe it truely , as they ought to doe . i answer , that this may be done , we must remember to doe two things . first , lay downe a foundation of this action , and then practise vpon it . our foundation must be laid in the word , or else we shall faile in our application , and it consists of two principles . the one is : as god giues a promise of life eternall by christ , so he giues commandement , that euery one in particular , should apply the promise to himselfe . the next is , that the ministerie of the word , is an ordinarie meanes , wherein god doeth offer , and apply christ with all his benefits to the hearers , as if he called them by their names : peter , iohn , cornelius , beleeue in christ and thou shalt be saued . when we haue rightly considered of our foundation : the second thing is , to practise vpon it , and that is , to giue our selues to the exercises of faith and repentance ; which stand in meditation of the word , and praier for mercie and pardon : and when this is done , then god giues the sense and increase of his grace . vvhen lydia was hearing the sermon of paul , then god opened her heart , act. 16. 12. secondly , it is demaunded : when faith beginnes to breed in the heart , and when a man beginnes to beleeue in christ ? answer . vvhen he beginnes to be touched in conscience for his owne sinnes , and withall hungers and thirsts after christ , and his righteousnesse , then beginneth faith . the reason is plaine . as faith is renewed , so it is begunne , but it is renewed when a man is touched in conscience for his sinnes , and beginnes a new to hunger after christ : therefore when these things first shew themselues , then faith first begins . for these were the things that were in dauid , when he renewed his repentance . the third dutie necessarie to saluation is repentance . in which , two things are to be cōsidered ▪ the beginning , namely , a godly sorrow 2. cor. 7. and vpon this sorrowe a change. in sorrowe we consider , first , the nature of it ; secondly the properties of it . touching the nature of sorrow , it is either inward or outward . the inward sorrow , is when a man is displeased with himselfe for his sinnes . the outward , when the heart declares the griefe thereof by teares , or such like signes . and sorrow in this case , called a godly sorrow , is more to be esteemed by the first of these , then by the second . the propertie of this sorrow , is to make vs to be displeased with our selues , for our sinnes directly , because they are sins , & doe displease god. if there were no iudge , no hell , or death , yet we must be grieued because we haue offended , so mercifull a god and louing father . and as godly sorrowe will make vs thus to doe , so is it the next cause of repentance , and by this is repentance discerned . the next thing in repentance is , the change of the minde and whole man in affection , life & conuersation . and this standeth in a constant purpose of the mind , and resolution of the heart , not to sinne , but in euery thing to doe the will of god. hereupon paul exhorteth them , to whome he wrote , to continue in the loue of god , and in the obedience of his word . barnabas when he came to a●tioch , and had seene the grace of god , was glad , and exhorted all , that with purpose of heart they should cleaue vnto god , or continue with the lord. so the prophet ezekiel saith , if the wicked will turne from all his sinnes , and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and shall not die . in this purpose stands the very nature of repentance , and it must be ioyned with humiliation and faith , as a third thing availeable to saluation , and not to be seuered frō them . for a man in shew may haue many good things : as for exāple , he may be hūbled , & seeme to haue some strength of faith ; yet if there be in the said man , a want of this purpose & resolutiō not to sinne , the other are but dead things , & vnprofitable , and for all them , he may come to eternall destruction . furthermore , we must distinguish this kind of purpose , from the minde and purpose of carnall men , theeues , drunkards , harlots , vsurers ; for they will confesse their sins , and be sory for them , yea and shed some teares , wishing they had neuer sinned as they haue . in these men , indeede there is a wishing will for the time , but no setled purpose . and it is a propertie of nature to auoid euill , but to haue a constant resolution of not sinning , is a gift of grace ; and for this , it is , that we must labour , otherwise our repentance , is no true and sound repentance . the fourth & last dutie , is to performe newe obedience vnto god in our life and conuersation . in this newe obedience , three things are required . first , it must be a fruit of the spirit of christ in vs , for when we doe any good thing , it is christ that doeth ' it in vs. paul saith , that good which i doe , i doe it not , but christ that dwelleth in me . secondly , this new obedience must be , the keeping of euery commandement of god. for as saint iames saith , he that breaks one commandement , is guiltie of all : that is , he that doeth willingly and wittingly breake any commandement , and makes not conscience of some one , maketh not conscience of any , and before god he is as guiltie of all , as if he had broken all . thirdly , in newe obedience , the whole man must endeauour , to keepe the whole law in his minde , will , affections , and all the faculties of soule and bodie . as it is said of iosiah , that he turned to god , according to all the lawes of moses , with all his heart . there are yet three other things required in him , that must performe new obedience : first , he must not liue in the practise of any outward sinne . secondly , there must be an inward resisting and restraining , of the corruption of our nature , and of our hearts , that we may truely obey god , by the grace of the spirit of god. the heart of ioseph was readie prest , to resist the euill request of potiphars wife . and dauid staid his affection from revenging himselfe vpon shemei , when he cursed him . thirdly , he must stirre vp and exercise the inward man , by all spirituall motions of faith , ioy , loue , hop eand the praise of god. here a necessarie question is mooued . cōsidering that all good workes , are the fruits of a regenerate person , & are contained vnder newe obedience ▪ how a man may doe a good worke , that may be accepted of god , & please him ? for resolutiō wherof , it is to be carefully remēbred , that to the doing of a good worke , sundrie things are required : wherof , some in nature do goe before the worke to be done , some doe accompany the doing thereof , and some againe doe followe the worke , being required to be done , when the worke is done . before the worke , there goes reconciliation : for the person must be reconciled vnto god in christ , and be pleasing to him : for if the person of the worker doe not please god , the worke it selfe cannot ; neither are workes of what dignitie soeuer , to be esteemed by the shevv , and outvvard appearance of them , but by the mind and condition of the doer . againe , before vve doe any good vvorke , vve must by praier lift vp our hearts vnto god , and desire him to inable vs by his spirit to doe it , & to guid vs by the same , in the action , vvhich vve are about to doe . this did the prophet dauid oftentimes , as vve may read in the psalmes , but especially in psal. 143. 10. when he saith ; teach me to doe thy will o god , for thou art my god , let thy good spirit lead me , vnto the land of righteousnesse . in the doing of the worke , we are to consider two things ; the matter , & the manner or forme of doing it . for the matter , it must be a worke commanded in the word of god. christ saith of the pharises , that they worshipped him in vaine , teaching for doctrines , the commandements of men . he therefore that will doe a worke , tending to the worshippe of god , must doe that which god commandeth . and here we must remember , that a thing indifferent in the case of off●nce , comes vnder a commandement of the morall lawe . to which purpose paul saith , if eating flesh will offend my brother , i will eate no flesh while the world standeth ; his meaning is , that though his eating of flesh , was a thing indifferēt in it selfe : yet in case of offence , his minde was to abstaine from it , as much as from the breach of the law of god againe , if an action indifferent , comes within the case , of furthering the good of the common wealth , or church , it ceaseth to be indifferent , and comes vnder commandement ; and so all kind of callings and their workes , though neuer so base , may be the matter of good workes . now for the forme of the worke , there must be first a generall faith , whereby we must be perswaded that the thing to be done , may lawfully be done ; for , what soeuer is not of faith , is sinne . secondly , a particular or iustifying faith , which purifieth the heart , and maketh it fit to bring forth a good worke : for it giues a beginning to the worke , & also couers the wants and defects thereof , by apprehending and applying vnto vs , christ and his merits . thirdly , it must be done in obedience ; for knowing the thing to be do●e , to be commanded of god , we must haue a minde and intention , to obey god in the thing we doe . it will be here demanded , seeing workes must be done in obedience , how , and to what part of the word we must direct our obedience ? i answer : to the law , but howe ? not considered in his rigour , but as it is qualified , mollified , and tempered by the gospel : for according to the rigour of the lawe , which commandes perfect obedience , no man can possibly doe a good worke . furthermore , the ends of a good worke are manifold : first , the honour and glory of god. whether ye eate or drinke ▪ or what soeuer ye doe , doe all to the glory of god. secondly , the testification of our thankefulnes vnto god , that hath redeemed vs by christ. the third is , to edifie our neighbour , and to further him in the way to life euerlasting . the fourth is to exercise & confirme our faith and repentance , both which be much strengthned , by the practise of good workes . fiftly , that we may escape the punnishment of sinne , the destruction of the wicked : and obtaine the reward of the righteous , life euerlasting . sixtly , that we may be answerable to our calling , in dooing the duties thereof , and in walking as children of light , redeemed by christ iesus . seuenthly , that we may pay the debt , which we owe vnto god. for we are debters to him in sundry regardes ; as we are his creatures : as we are his seruants : as we are his children : in a word , as we are redeemed by christ , and our whole debt is , our duty of praise and thanksgeuing . after the worke is done , then comes the acception of it . god acceptes of our workes diuers waies . first , in that he pardoneth the fault which comes from vs , and secondly , in that he approoues his owne good worke in vs. we then after we haue done the worke , must humble our selues , and intreat the lord to pardon the wantes of our workes , & say with dauid , lord enter not into iudgement with thy seruant : and with daniel , lord vnto vs belongeth open shame & cōfusion , but to thee righteousnes , compassion , and forgiuenes . and the reason is plaine , because in vs there is no goodnesse , no holines , no righteousnes , nor any thing that may present vs acceptable in his sight : and for this cause paul saith , i know nothing by my selfe , yet am i not thereby iustified . great reason then , that we should humble our selues before god , for our wants , and pray vnto him , that he will in mercie accept our indeauour , and confirme the good worke begunne in vs , by his holy spirit . ii. question . the next generall question touching man as he is a christian is , how a man may be in conscience assured , of his owne saluation ? for answer to this question , diuers places of scripture are to be skanned ; wherein this case of conscience , is fully answered and resolued . the first place is rom. 8. 16. and the spirit of god testifieth together with our spirits , that we are the sonnes of god. in these words are two testimonies of our adoption set downe ; the spirit of god dwelling in vs , & testifying vnto vs , that we are gods children : and our spirit , that is , our conscience , sanctified and renewed by the holy ghost . here put the case , that the testimonie of the spirit be wanting : then i answer , that the other testimonie , the sanctification of the heart , will suffice to assure vs. vve know it sufficiētly to be true , and not painted fire , if there be heare , though there be no flame . put the case againe , that the testimonie of the spirit be wanting , and our sanctification be vncertaine vnto vs , how then may we be assured ? the answer is , that we must then haue recourse to the first beginnings , and motions of sanctification , which are these . first , to feele our inward corruptions . secondly , to be displeased with our selues for them . thirdly , to begin to hate sinne . fourthly , to grieue so oft as we fall and offend god. fiftly , to auoid the occasions of sinne . sixtly , to endeauour to doe our dutie , and to vse good meanes . seuenthly , to desire to sinne no more . and lastly , to pray to god for his grace . where these and the like motions are , there is the spirit of god , whence they proceede : and sanctification is begunne . one apple is sufficient to manifest the life of the tree , and one good and constant motion of grace , is sufficient to manifest sanctification . againe , it may be demaunded , what must be done , if both be wanting ? answ. men must not dispaire , but vse good meanes , and in time they shall be assured . the second place is , the 15. psalme . in the first verse whereof , this question is propounded , namely , vvho of all the mēbers of the church , shall haue his habitation in heauen ? the answer is made in the verses following : and in the second verse , he sets downe three generall notes of the said person . one is , to walke vprightly in sinceritie , approouing his heart and life to god : the secōd is , to deale iustly in all his doings : the third is for speech , to speake the truth from the heart ; without guile or flatterie . and because we are easily deceiued in generall signes , in the 3 , 4 , and 5. verses , there are set downe seauen more euident and sensible notes of sinceritie , iustice and trueth . one is in speech , not to take vp or carrie abroad , false reports and slanders . the second is , in our dealings not to doe wrong to our neighbour , more then to our selues . the third is in our companie , to contemne wicked persons worthy to be contemned . the fourth is in our estimation we haue of others , & that is , to honour thē that feare god. the fift is in our wordes , to sweare and not to change : that is , to make conscience of our word and promise , especially if it be confirmed by oath . the sixt is in taking of gaine , not to giue money to vsurie , that is , not to take increase for bare lending , and to lend freely to the poore . the last is , to giue testimonie without briberie or partialitie . in the fift verse , is added a reason of the answer : he that in his indeauour doeth all these things , shall neuer be mooued , that is , cut off frō the church as an hypocrite . the third place of scripture , is the first epistle of iohn : the principall scope whereof , is to giue a full resolution to the conscience of man , touching the certainty of his saluation . and the principall grounds of assurance , which are there laid down , may be reduced to three heads . the first is this . he that hath communion or fellowship with god in christ , may be vndoubtedly assured of his saluation . this conclusion is propounded , chap. 1. v. 3. 4. where the apostle tels the church , that the end of the preaching of the gospel vnto them was , that they might haue fellowship , not onely mutually among themselues , but also with god the father , and with his son iesus christ. and further , that hauing both knowledge , and assurance of this heauenly communion , to be begun in this life , and perfected in the life to come , their ioy might be full . that is , they might thence reape , matter of true ioy and sound comfort , vnto their soules and consciences . now whereas it might be haply demaunded by some beleeuers , how they should come to this assurance ? s. iohn answers in this epistle , that the certainty thereof may be gathered by foure infallible notes . the first is remissiō of sins . for though god be in himselfe , most holy and pure , and no mortall man , being vncleane & polluted by sinne , can haue fellowship with him : yet god hath shewed his mercy , to those that beleue in him , and hath accepted of the blood of iesus christ his sonne , whereby they are clensed from all their corruptiōs , v. 7. if here it be asked , how this pardon and forgiuenes may be known ? it is answered , by two signes . one is hūble & heartie confession of our sins vnto god ; for so saith the apostle , if we confesse our sins , he is faithfull and iust to forgiue vs our sins , and to clense vs from all iniquitie , v. 9. the other is the pacified conscience ; for being iustified by faith we haue peace with god : and , if our heart condemne vs not : that is , if our conscience in respect of sinne doth not accuse vs , then haue we boldnesse towards god , chap. 3. v. 21. the secōd note of fellowship with god , is the sanctifying spirit , whereby we are renewed in holines and righteousnes : hereby we know that he abideth in vs , euen by the spirit which he hath giuen vs , chap. 3. v. 24. the third is , holines & vprightnes of heart & life . to this end the apostle saith , if we say that we haue fellowship with him , and walke in darknes , we lie & doe not truely : but if we walke in the light , as he is in the light , we haue fellowship one with another , &c. chap. 1. 6. 7. the fourth is , perseuerāce in the knowledge and obedience of the gospel . so the same apostle exhorteth the church : let therfore abide in you that same doctrine cōcerning christ , which ye haue heard from the beginning . if that which ye haue heard from the beginning , remaine in you , that is , if ye beleeue and obey it ; you also shall continue in the same , and in the father . chap. 2. 24. the second ground . he that is the adopted sonne of god , shall vndoubtedly be saued . this point the apostle plainely declareth , when he saith : beloued now are we the sonnes of god. — and we knowe , that is , we are vndoubtedly assured by faith , that when christ shal appeare in glory , we shal be like vnto him , for we shall see him as he is . that the latter part of these words , is thus to be expounded , i gather out of chap. 2. 28. as also by comparing this text with that of s. paul , where he saith , when christ which is our life shall appeare , then shall we also appeare with him in glory . and againe , if we be sonnes , we are also heires , euen the heires of god , and heires annexed with christ , if so be that we suffer with him , that we may also be glorified with him . nowe put the case , that the conscience of the beleeuer , will not rest in this , but desires to be further resolued , touching the certainetie of his adoption ? then i answer , that he must haue recourse vnto the signes , whereby a sonne of god may be discerned from a child of the deuill : and these are principally three . first is , truely to beleeue in the name of the sonne of god : for those that haue god for their father , are made the sonnes of god , by faith in iesus christ. and this faith shewes it selfe by obedience . for hereby we are sure that we knowe christ , that is , that we beleeue in him , and apply him with all his benefits vnto our soules , if we keepe his commandements . nay further , he that saies , i knowe him , and keepes not his commandements , is a liar , and the trueth is not in him , chap. 2 , 3 , 4. the second signe is , a heartie desire , and earnest indeauour to be clensed of his corruptions . euery sonne of god that hath this hope , purifieth himselfe , euen as christ is pure , chap. 3. vers . 3. the third is , the loue of a christian , because he is a christian : for hereby saies the apostle , are the children of god known from the children of the deuill : because the sonnes of satan doe hate their brethren , ( as cain did his brother abel ) euen for the good workes which they doe . on the other side , gods adopted sonnes , may hereby know themselues to be translated from death to life , because they loue the brethren , chap. 3. 10 , 11 , 12 , &c. the third ground . they that are assured , of the loue of god to them in particular , may also be certainely assured of their owne saluation . this doctrine followes necessarily vpon the apostles words , chap. 4. v. 9. for those whome god hath loued from all eternitie , to them he hath manifested his loue , by sending his onely begotten sonne into the world , that they might liue through him eternally . but howe may a man be assured of gods speciall loue and fauour ? the same apostle answers , by two notes ; the first is the loue of our brethren : and that according to gods commandement , wherein it is commanded , that he that loues god , should loue his brother also 4. 21. andif any man say , i loue god , and hate his brother , be is a liar . for howe can he that loueth not his brother , whome he hath seene , loue god whome he hath not seene ? 4. 20. nowe that a man deceiue not himselfe in the loue of his brother ; saint iohn giues three rules : one , that christian brotherly loue , should not be , for outward respects or considerations , but principally , because they are the sonnes of god , and members of christ : euery one that loueth him which did beget : that is god the father , loueth him also which is begotten of him . 5. 1. another is , that it must not be outward , in shew onely , but inward in the heart . let vs not loue in word or in tongue onely , but in deede and in trueth . 3. 18. lastly , that it be not onely in time of prosperitie , but vvhen hee stands in most neede of our loue . for whosoeuer hath this worlds good , and seeth his brother haue neede , and shutteth vp the bovvels of compassion from him , howe dvvelieth the loue of god in him ? 3. 17. the second note of gods loue vnto vs is , our loue of god . for those whome god loueth in christ , to them hee giues his grace , to loue him againe : and this louing of him againe , is an euident token of that loue , wherewith he loueth them . so saith the apostle , we loue him , because hee loued vs first , 4. 19. if it be demaunded , howe a man may be assured that he loueth god ? the answer is , hee may knowe it by two things ; first by his conformitie to him in holinesse . the child that loues his father , will be willing to tread in the steppes of his father : and so in like manner , he that loueth god , will indeauour euen as hee is , so to be in this world . 4. 17. but howe is that ? not in equalitie and perfection , but in similitude and conformitie , striuing to be holy , as he is holy , and indeauouring to doe his will in all things . secondly , by the vveaning of his affection from the things of this world , yea from all pleasures and delights of this present life , so farre forth , as they are seuered from the feare , and loue of god , loue not this vvorld , nor the things that are in the world : if any man loue this world , the loue of the father is not in him . 2. 15. the fourth place , is in the second of timothie , 2. 19. the foundation of god remaineth sure , and hath this seale , the lord knoweth who are his , and let euery one that calleth vpon the name of the lord , depart from iniquitie . in these wordes , paul goeth about to cut off an ofsence , which the church might take , by reason of the fall of hymenaeus and philetus , who seemed to be pillars , and principall men in the church . and to confirme them against this offence , he saith ; the foundation of god , that is , the decree of gods election , stands firme and sure : so as those which are elected of god , shall neuer fall away , as these two haue done . and this he declares by a double similitude ; first of all he saith , the election of god , is like the foundation of an house , which standeth fast , though all the building be shaken . secondly he saith , that election hath the seale of god , and therefore may not be chāged ; because things which are sealed , are thereby made sure and authenticall . nowe this seale hath two parts : the first concerns god , in that euery mans saluation is written in ▪ the booke of life , and god knoweth who are his . and because it might be said , god indeede knowes who shall be saued , but what is that to vs ? we knowe not so much of our selues . therfore saint paul to answer this , sets downe a second part of this seale , which concerns man , and is imprinted in his heart and conscience ; which also hath two branches ▪ the gift of invocation , and a watchfull care , to make conscience of all & euery sinne , in these words , and let euery one that calleth vpon the name of the lord , depart from iniquitie . vvhereby he signifieth , that those that can call vpon god , & giue him thanks for his benefits , and withall , in their liues make conscience of sinne , haue the seale of gods election imprinted in their hearts , and may assure themselues they are the lords . a fift place of scripture , touching this question is , 2. pet. 1. 10. giue all diligence to make your election sure , for if you doe these things , you shall neuer fall . which words containe two parts : first , an exhortation , to make our election sure , not with god , for with him all things are knowne , but to ourselues , in our owne hearts and consciences . secondly , the meanes whereby to come to this assurance , that is , by doing the things before named , in the 5 , 6 , and 7. verses ; & that is nothing else , but to practise the vertues of the morall law , there set downe , which i will briefly shewe what they are , as they lie in the text . to faith , adde vertue ] by faith he meaneth true religion , and that gift of god , whereby we put our trust and confidence in christ. by vertue , he meaneth no speciall vertue , but ( as i take it ) an honest and vpright life before men , shining in the vertues and workes of the morall law . by knowledge , he meanes a gift of god , whereby a man may iudge , how to carrie himselfe warily , and vprightly before men . by temperance , is vnderstood a gift of god , whereby we keepe a moderation of our naturall appetite , especially about meate , drinke , and attire . by patience , is meant a vertue , whereby we moderate our sorrowe , in induring affliction . godlines ▪ is another vertue , whereby we worship god , in the duties of the first table . brotherly kindnesse , is also that vertue , whereby we imbrace the church of god , & the members thereof with the bowels of loue . and in the last place , loue , is that vertue , wherby we are well affected to all men , euen to our enemies . now hauing made a rehearsall of these vertues : in the tenth verse he saith , if ye doe these things , ye shall neuer fall , that is to say , if ye exercise your selues in these things , you may hereby be well assured and perswaded , of your election and saluation . iii. question . the last generall question touching man as he is a christian is , how a man beeing in distresse of minde , may be comforted and releiued ? ans. omitting all circumstances ( considering that much might be spoken touching this question ) i will onely set down that which i take to be most materiall to the doubt in hand . distresse of mind , ( which salomō calls a brokē or troubled spirit ) is , whē a mā is disquieted and distempered in conscience , and consequently in his affections , touching his estate before god. this distresse hath two degrees ; the lesse , and the greater : the lesse is a single feare , or griefe , when a man standeth in suspense and doubt , of his owne saluation , and in feare that he shall be condemned . the greater distresse is despaire , when a man is without all hope of saluation , in his owne sense and apprehension . i call dispaire a greater distresse , because it is not a distinct kind of trouble of minde , ( as some doe thinke , ) but the highest degree , in euery kinde of distresse . for euery distresse in the minde , is a feare of condemnation , and comes at length to desperation ▪ if it be not cured . all distresse of minde , ariseth from temptation , either begunne or continued . for these two doe so necessarily followe , and so inseperably accompany each the other , that no distresse , of what kind soeuer , can be seuered from temptation . and therfore according to the diuers sorts of temptations , that doe befall men , must the distresses of the minde be distinguished . now temptations be of two sorts ; either of triall or seducement . temptations of triall , are such as doe befall men , for the triall and proofe of the grace of god which is in them . the temptations of triall are twofold : the first is a combate of the conscience directly and immediately with the wrath of god ; which beeing the most grieuous temptation that can be , it causeth the greatest and deepest distresse of conscience . the second is , the triall of the crosse , that is , of outward affliction , whereby god maketh proofe of the faith of his children ; and not only that , but of their hope , patience , and affiance in his mercie , for their deliuerance . temptations of seducement be such , as wherin men are entised , to fall from god & christ , to any kind of euil . and these are of three kinds . the first is , the temptation of blasphemies , or the blasphemous temptation , which is from the deuill immediately . the second is , from a mans owne sinnes , originall and actuall ; and this also hath sundrie branches , as we shall see afterward . the third proceeds from imagination corrupted and deceiued . now answerable to these seuerall kinds of temptations , are the seueral kinds of distresses : and as all temptations may be reduced to those fiue , which haue beene before named : so may all distresses be reduced to fiue heads , arising of the former temptations . before i come to handle them in particular , we are to consider in the first place , what is the best & most sure generall remedie , which may serue for all these , or any other kind of temptation , that is incident to man : & by this , the curing of any particular distresse , will be more easie & plaine . this generall remedie is , the applying of the promise of life euerlasting , in and by the blood of christ. for no physicke , no arte or skill of man , can cure a wounded and distressed conscience , but onely the blood of christ. and that this is the soueraigne remedie of all other , no man doubteth . the maine difficultie , is touching the manner of proceeding , in the application of the promise . herein therefore three things must be performed . first of all , the partie must disclose the cause of the particular distresse , that the remedie may the better be applied . for the truth is , that the very opening of the cause , is a great ease to the minde , before any remedie be applyed . yet by the way , this care must be had , that the thing to be reuealed , be not hurtefull to the partie , to whome it is made knowne . for the distresse may happily arise of some confederacie , in matters of treason ▪ by the concealing whereof , the partie to whome they are reuealed , may intangle himselfe in the same danger . secondly , if the cause may be knowne , ( for sometime it is hid , from the partie distressed ) thē triall must be made , whether the said partie , be fit for comfort yea or no ? for if he be found to be vnfit , the word of god shall be misapplyed , and consequently abused . his fitnesse for comfort , may be found out , by searching whether he be humbled for his sinnes , or not ; for mē may be in great distresse , and yet not touched at all , for their sinnes . this humiliation stands in sorrow for sinne , with confession of the same vnto god , and in earnest praier for the pardon thereof , with an heartie desire of amendment of life . but if on the other side , the partie be vnhumbled , then the first and principall care must be , to worke in him some beginning of humiliation . this may be done in a freindly , and christian talke and conference , whereby he must first be brought to see , and well to consider his own sinnes ; secondly , to grieue , and to be sorrie for them , at the least , for some of the principall . and touching this sorrow , two things must be remembred : first , that the nature of worldly sorrowe must be altered , by beeing turned , and changed into sorrow according to god. if a mā be in some danger of his life , by bleeding at the nose : experience teacheth , the counsell of the phisitian is , to open a vaine , and let the partie blood in the arme , that the course thereof may be turned another way : the like order is to be taken with men , that are troubled , with worldly sorrow in their distresse : and that is , to turne the course of their griefe , by causing them to grieue not for worldly respects , or onely in consideration of the punishment due vnto their sinnes , but principally for the very offence of god , in , and by their sinnes committed . this done , a second care must be had , that this sorrow for sinne be not confused , but a distinct sorrow . the man that is in sorrow , must not be grieued onely , because he is as other men are , a sinner : but more specially for this , and that particular sinne , by which it comes to passe , that he is such , or such or a sinner , that so his sorrow in respect of sinne , may be distinct , and brought as it were to some particular head . and men in this case , must deale with the partie distressed , as surgeons are woont to doe with a tumour , or swelling in the bodie , whose manner is , first to applie drawing & ripening plaisters to the place affected , to bring the sore to an head , that the corruption may issue out at some one place : and then afterward healing plaisters which are of great vse to cure the same . euen so confused griefe , must be reduced to some particulars : and then , and not before , is a man fit for comfort , when his conscience is touched in speciall , in regard of some one or more distinct and seuerall offences . and he that is grieued for one sinne truly , and vnfainedly , from his heart ; shall proportionally be grieued for all the sinnes , that he knoweth to be in himselfe . the third thing required in applying this remedie is , the ministring and conuaying of comfort to the mind of him , that hath confessed his sinnes , and is truly humbled for them : and it is a point of the greatest moment of all . where if the question be , how this comfort should be ministred ▪ the answer is , it may be done , by bringing the partie troubled , within the compasse of the promise of life . and there be two waies of doing this : the one false , and the other true . some thinke , that men may be brought within the couenant , by the doctrine of vniuersall grace and redemption . but this way , to perswade vs of title in the couenant of grace , is both false , and vnfit . false it is , because all the promises of the gospel , are limited with the condition of faith , and repentance , not beeing vniuersall , but made onely to such persons , as repent and beleeue : therfore they are indefinite in regard of whole mankind , and to beleeuers they are vniuersall . it is obiected , that god would haue all men to be saued . ans. the apostle is the best expounder of himselfe , and he faith in the acts to the same effect , the time of this ignorance god regarded not , but now he admonisheth all men euery where to repent . in which wordes , paul addes this circumstance of time ( now , ) to limit this good will of god , to the last age of the world , after the comming of christ in the flesh , and not to inlarge the same to all the posteritie of adam . and ●o must he be vnderstood in the place to timothie , god would haue all men to be saued , that is , now in this last age of the world . and thus the same apostle 2. cor. 6. expounds a certaine prophecie of isai , concerning the acceptable time of grace . now , saith he , is the acceptable time : behold ( now ) is the day of saluation , meaning the time of the new testamēt . and col. ● . 26. the mysterie hid frō the beginning , is now made manifest to the saints . and ro. 16. 26. the reuelatiō of the secret mysterie is now opened . all which , and many other places about the same matter , hauing this circumstance of time ( now , ) must needs be limited to this last age of the world . as for the note of vniuersalitie , all , it must not be vnderstood of all particulars , but of all kinds , sorts , conditions , and states of men , as may be gathered out of the former words : i would that praiers be made for all men , not for euery particular man : ( for there be some that sinne vnto death , for whome we may not pray , ) but for all states of men , as well princes as subiects , poore as rich , base as noble , vnlearned as learned , &c. but the saying of paul is vrged , 2. cor. 5. 18. god was in christ , recōciling the world vnto himselfe : therefore the promise in christ , belongs to the whole world , & consequently to euery one . ans the same apostle shall againe answer for himselfe . rom. 11. 15. the casting away of the iewes , is the reconciling of the world , that is , of the gentiles in the last age of the world : for so he said before more plainly , the falling avvay of the ievv , is the riches of the world , and the diminishing of them , the riches of the gentiles . and so must that place to the corinths be vnderstood , namely , not of all and euery man , that liued in all ages and times ; but of thē that were ( by the dispensation of the gospel ) to be called out of all kingdomes , and nations , after the death and ascenfion of christ. thus then the promise of saluation , is not vniuersall , without exception , or restraint : and therefore application made by the vniuersalitie of the promise , admits some falshood . secondly , this way of applying , is also vnfit . for the reason must be framed thus : christ died for all men : but thou art a man : therefore christ died for thee . the partie distressed will graunt all , and say , christ indeede died for him , i● he would haue receiued christ , but he by his sinn● hath cut himselfe off from his owne sauiour , and hath forsaken him , so as the benefit of his death will doe him no good . the right way of ministring comfort to a partie distressed followeth . in the handling whereof , first , i will lay downe the grounds , whereby any man that belongs to god , may be brought within the couenant . and then , i will shew the right way , how they must be vsed , and applied . for the first . recourse must not be had to all graces , or to all degrees and measures of grace ; but onely such , as a troubled conscience may feele and reach vnto . for those that be the true children of god , and haue excellent measure of grace ; when they are in distresse , feele little or no grace at all in themselues . the graces then , that serue for this purpose , are three . faith , repentance , and the true loue of god. which is the fruit of them both . and that we may the more easily and truly discerne of them , and not be deceiued , inquirie must be made , what be the seedes and beginnings of them all . the first gronnd of grace is this : a desire to repent , and beleeue , in a touched heart and conscience , is faith and repentance it selfe , though not in nature , yet in gods acceptation . i prooue it thus . it is a principle graunted and confessed of all men ; that in them which haue grace , god accepteth the will for the deede . if there be a willing minde ( saith the apostle ) it is accepted not according to that a man hath not , but according to that he hath . againe , god hath annexed a promise of blessednes , and life euerlasting to the true and vnfained desire of grace . whence it is , that they are in scripture pronounced blessed , which hunger and thirst after righteousnes . and who are they but such , as feele themselues to want all righteousnes , and doe truly and earnestly desire it in their hearts . for hunger and thirst , argues both a want of something , and a feeling of the want . and to this purpose the holy ghost saith , to him that is a thirst will i giue to drinke of the water of life freely now this thirstie soule , is that man , which feeles himselfe destitute of all grace , and gods fauour in christ , and withall doth thirst after the blood of christ , and desires to be made partaker thereof . god is wont mercifully to accept of the desire of any good thing , when a man is in necessitie , and stands in want thereof . the lord ( saies dauid ) heares the desire of the poore , that is , of them that are in distresse either of bodie , or minde . yea , he will fulfill the desire of them that feare him . it will be said , that the desire of good things is naturall : and therefore god will not regard mens desires . i answer , desires be of two sorts ; some be of such things , as men by the meere light of nature know to be good : for example : the desire of wisdome , of ciuill vertue , of honour , of happinesse , and such like : and all these nature can desire . others be aboue nature , as the desire of remission of sinnes , reconciliation , and sanctification : and they which seriously desire these , haue a promise of blessednes and life euerlasting . and hence it followes , that desire of mercie , in the want of mercie , is mercie it selfe ; and desire of grace , in the want of grace , is grace it selfe . a second ground is this . a godly sorrovv whereby a man is grieued for his sinnes , because they are sinnes , is the beginning of repentance , & indeed for substance is repentance it selfe . the apostle paul reioyced that he had in the worke of his ministerie , wrought this godly sorrow in the hearts of the corinthians , calling it sorrow that causeth repentance not to be repented of . this sorrow may be discerned in this sort : the heart of him in whome it is , is so affected , that though there were no conscience , nor deuill to accuse , no hell for condemnation ; yet it would be grieued in it selfe , because god by sinne is displeased , and offended . i● it be alleadged , that euery one cannot reach to this beginning of repentance , thus to sorrow for his sinne ; then i adde further , if the partie be grieued for the hardnes of his heart , whereby it comes to passe , that he cannot grieue , he hath vndoubtedly receiued some portion of godly sorrow . for it is not nature , that makes vs to grieue for hardnes of heart , but grace . the third ground is , that a setled purpose , and willing minde to forsake all sinne , and to turne vnto god , ( though as yet no outward cōuersion appeare , ) is a good beginning of true conuersion , & repentance . i thought ( saith dauid ) i will confesse against my selfe my wickednes vnto the lord : and thou forgauest the punishment of my sinne . and to this is added ( selah , ) which is not onely a musicall note , but ; as some thinke , a note of obseruation , to moue vs to marke the things that are set downe , as beeing of speciall weight and moment . and surely this is a matter of great consequence ; that vpon the very vnsained purpose of confession of sinne , god should giue a pardon thereof . take a surther proofe of this in the prodigall sonne , whome i take not for one that was neuer called , or turned to god , ( though some doe so , and seeme to haue warrant for their opinion : ) but rather for him that is the child of god , and afterward falls away . now such a one beeing brought by outward crosses and afflictions , to see his owne miserie , purposeth with himselfe , to returne to his father againe , and to humble himselfe , and confesse his iniquitie : and vpon this very purpose , when he had said , i will goe to my father , and say vnto him , father , i haue sinned , &c. at his returne a farre off , his father receiues him as his child againe , and after acceptation followes his confession . the like is to be seene in dauid , who beeing reprooued by the prophet nathan , for his sinnes of adulterie and murther , presently made confession of them , and at the very same time , receiued by the prophet , sentence of absolution , euen from the lord himselfe , wherein he could not erre . the fourth ground . to loue any man because he is a christian , and a child of god , is a sensible and certaine note of a man that is partaker of the true loue of god in christ. hereby ( saith s. iohn ) we knowe that we are translated from death to life , because we loue the brethren . loue here is not a cause but onely a signe of gods loue to vs. and our sauiour christ saith , he that receiueth a prophet in the name of a prophet , shall receiue a prophets reward . now that we be not deceiued in these grounds ; it must be rememebred , that these beginnings of grace , ( be they neuer so weak ) must not be flittering and fleeting , but constant & setled , not stopped or staied in the way , but such as daiely growe and increase : and then they are indeed accepted of god. and he that can finde these beginnings , or any of them truely in himselfe , he may assure himselfe thereby , that he is the child of god. hauing thus laid downethe groundes of cōfort : i come now to the way , by which the party in distresse , may be brought within the compasse of the promise of saluation . this way standes in two things ; in making triall ▪ and in applying the promise . first then , triall must be made ▪ whether the person distressed haue in him as yet , any of the forenamed grounds of grace or not . this triall may be made by him that is the comforter , in the moouing of certaine questions to the said person . and first , let him aske whether he beleeue and repent ? the distressed partie answers no , he cannot repent nor beleeue . then he must further aske , whether he desire to beleeue and repent ? to this he will answer , he doeth desire it with all his heart ; in the same sort is he to make triall of the other groundes . when a man is in the fit of tentation ; he will say resolutely , he is sure to be dāned . aske him in this fit , of his loue to god , he will giue answer , he hath none at all : but aske him further , whether he loue a man because he is a christian , and a child of god , then will he say he doth indeed . thus after triall made in this manner , some beginnings of faith and repentance will appeare , which at the first lay hid . for god vseth out of the time of prosperitie , by & in distresse and affliction to work his grace . the second point followeth . after that by triall some of the foresaid beginnings of grace , be found out , then comes the right applying of the promise of life euerlasting to the partie distressed . and that is done by a kind of reasoning ; the first part whereof , is taken from gods word , the second from the testimonie of the distressed conscience , and the conclusion is the applying of the promise , on this manner . he that hath an vnfained desire to repent and beleeue , hath remission of sinnes , and life euerlasting : but thou hast an earnest desire to repent and beleeue in christ. therefore remission of sinnes and life euerlasting is thine . and here remember , that it is most conuenient , this application be made by the minister of the gospell , who in it , must vse his ministeriall authoritie giuen him of god , to pronounce the pardon . for in distresse , it is as hard a thing , to make the conscience yeild to the promise , as to make fire and water agree . for though men haue signes of grace & mercie in them , yet will they not acknowledge it , by reason of the extremitie of their distresse . in this manner , vpon any of the former grounds , may the troubled and perplexed soule be assured , that mercie belongs to it . and this i take to be , the onely generall and right way , of conforting a distressed conscience . nowe that the promise thus applyed , may haue good successe , these rules must necessarily be obserued . i. one is , that the comfort which is ministred , be delaied with some mixture of the law ; that is to say , the promise alone must not be applyed , but withall mention is to be made , of the sinnes of the partie , and of the grieuous punishments , due vnto him for the same . the reason is , because there is much deceipt in the heart of man ; in so much , as oftentimes it falleth out , that men not throughly humbled , beeing comforted either too soone , or too much , doe afterward becom the worst of all . in this respect , not vnlike to the iron , which being cast into the fire vehemētly hot , & cooled againe , is much more hard , then it would haue bin , if the heat had bin moderate . and hence it is , that in the ministring of cōfort , we must somwhat keep thē down , & bring them on by litle & litle to repentance . the sweetnesse of comfort is the greater , if it be delayed with some tartenesse of the law. ii. another rule is this : if the distressed partie , be much possessed with griefe , of himselfe , he must not be left alone , but alwaies attēded with good company . for it is an vsuall practise of the deuill , to take the vantage of the place & time , when a man is solitarie and depriued of that helpe , which otherwise he might haue in societie with others . thus he tempted eue , when she was apart from her husband . and in this regard , salomon pronounces a woe to him that is alone . but herein doeth his malice most appeare , in that he is alway readiest , when a man is in great distresse , and withall solitarie , then vpon the sudden to tempt him to dispaire , and to the making away of himselfe . iii. thirdly , the partie in distresse must be taught , not to rest vpon his owne iudgement , but alwaies to submit himselfe , and be content to be aduised by others that are men of wisedome , iudgement , and discretion . a thing to be obserued the rather , because the very neglect thereof , hath caused sundrie persons , to remaine vncomforted for many yeres . iv. fourthly , the partie distressed , must neuer heare tel of any fearefull accidents , or of any that haue bin in like , or worse case thē himself is . for vpon the very report , the distressed conscience will fasten the accident vpon it selfe , and therby cōmonly wil be drawn to deeper griefe or dispaire . for the mind afflicted will imagine fearefull things , and sometime , the very bare naming of the deuil , will strike terrour & feare into it . v. fiftly , the partie that is to comfort , must beare with all the wants of the distressed ; as with their frowardnesse , peeuishnesse , rashnesse , and with their distempered and disordered affections and actions ▪ yea he must put vpon him ( as it were ) their persons , beeing affected with their miserie , and touched with their sorrowes , as if they were his owne , grieuing when he seeth them to grieue , weeping when they doe weepe and lament . vi. sixtly , he that is the comforter , must not be discouraged , though after long labour and paines taking , there follow small comfort and ease , to the partie distressed . for vsually , it is long before comfort can be receiued ; and why ? surely because god hath the greatest stroke in these distresses of minde , and brings men thorough all the temptations , that he hath appointed , before he opens the heart to receiue comfort . the church in the canticles seekes for her beleeued ; but before shee can finde him , shee goes about in the citie , through the streets , and by open places , passing by the watchmen thēselues , and after shee hath vsed all meanes without helpe or hope , at length shee finds her beloued ▪ him in whome her soule delighteth . thus much for the generall remedie of all distresses : nowe i come to the particular distresses themselues . the first distresse ariseth of a diuine temptation , which is a combate with god himselfe immediately . and this distresse is , when the conscience speaks some fearefull things of god , and withall the partie distressed , feeles some euident tokens of gods wrath . examples hereof we shall finde many in the word of god. one is , the example of righteous iob , who hauing beene long in outward afflictions , was withall exercised with the apprehension of the anger of god , and in that state he saith , that the arrows of the almightie were in him , that the venime thereof , did drinke vp his spirit , that the terrors of god did fight against him . yea further he addeth , that god was his enemie , and writ bitter things against him : and made him to possesse the sinnes of his youth . and at another time he complaineth , that gods wrath had torne him , that he hated him , g●ashed vpon him with his teeth , and had sharpened his eies against him in all which , and diuers other places , it appeares that his conscience was exercised , with the sense of the wrath of god , which had nowe euen seazed vpon his soule . another example we haue in dauid , who also was exercised with this temptation and trouble of minde , as the first wordes of the 6 psalme , and the whole tenour thereof doe euidently shewe ; for first , he desires the lord , not to rebuke him in his wrath , and afterward complaineth , that his griefe was so great , that his very flesh consumed , his bones were vexed , and his bodie brought to such a state , as no sicknesse could haue brought him vnto . and it is not vnlike , that the same prophet did often fall into the like kind of distresse of minde , as may be gathered out of psalme , 77 ▪ and sundrie other places . now as it fared with these , and diuers other seruants of god , in ancient times , so are we not without some instances thereof in our daies . amongest many , that worthy man master luther , writes of himselfe , that he was in this particular temptation , and that he learned in it , the doctrine of the iustification of a sinner , by the meere mercie of god , without any merit of workes ▪ and vpon the sense and experience of the nature and properties of this distresse , he w●ote● notable exposition of the 6. psalme of dauid ▪ ●●e scope and intent whereof , he writeth to be nothing else , but a soueraigne remedie of this and the like distresses of the minde and conscience . if it be demanded , what is the occasion of this kinde of temptation ? i answer , that it ariseth some times , vpon the commission of some notorious sinne , which doth wound the conscience , as in cain , iudas , and saul , who for their great and capit all sinnes , that stinged and wounded their consciences , grew to a fearefull state , and consequently perished in this temptation . sometimes againe it comes when there is no sinne committed , but obedience to god performed : and then there cannot be rendred any reason of it , either in man , or out of man , saue this , that god will haue it so to be . and the trueth hereof is plaine by the examples of iob and dauid before remembred . the effects of this temptation are many ▪ and very strange . for outwardly it works vpon the bodie , as it were a burning ague , & it causeth the entralls to rise , the liuer to rowle in the bodie : & it sets a great heat in the bones , & consumes the flesh , more then any sicknes can doe . and that it is so , as i say , beside experience , it is cleare in the word of god. dauid in this distresse affirmeth , that his eyes were eaten as it were with wormes , and sunke into his head psal. 6. 7. that his moisture became as the drought in sommer . psal. 32. 4. and iob saies , that his skinne was blacke vpon him , his bones were burnt with heat : yea that by meanes of this distresse he was now full of wrinkles , and his leanenes did rise vpon him . it is a principle which physitians doe hold , that the minde follows the temperature of the bodie , and is affected according to the good or euill constitution thereof : which though it be true , yet withall it is as manifest on the other side , that the bodie doth often follow the state and condition of the minde . for a distressed heart , must of necessitie , make a fainting and a languishing bodie . but the principall thing to be sought for in this temptation , is the remedie thereof : whereunto there be fiue things required , which are to be practised , as occasion shall be offered . first , choise must be made of the most fit and present remedie , and that must be vsed in the first place . now the most fit and present remedie is , to bring the partie troubled to the personall exercises of faith and repentance , by , and in him selfe . for this ende , he must examine his conscience most straigthly and narrowly of all the sinnes of his heart , and life . secondly , he must humbly confesse against himselfe , all his knowne sinnes : and withall acknowledge the due condemnation , that he thereby hath deserued . thirdly , he must crie to heauen for mercie , intreating the lord most instantly for pardon , and for the restraint of his wrath due vnto him for his sinne . dauid beeing in this distresse , performed all these duties , as we may read in the 6. psalme : and he saith further of himselfe , that whilst he concealed his sinnes , the hand of god was heauie vpon him : but vpon his earnest confession , and deprecation , he receiued mercie . and if we read the booke of iob , we shall finde that the principall scope thereof is this ; namely , to shew vnto vs , that iob was throughly exercised with this temptation , and that in the ende hauing beene rebuked both by his friends , and by god himselfe , his recouerie was made , by humbling himselfe , when he saith , behold , i am vile : againe , now i abhorre my selfe , and repent in dust and ashes . some may here demand , if it fall out , that the person himselfe , cannot performe any good dutie , of himselfe , by reason of his distraction in soule , and bodie , what must then be done ? ans. if the partie can but sigh , and sobbe vnto god for mercie , and comfort : it is no doubt , a worke of gods spirit , and a practise both of faith , and repentance . we knovv not ( saith saint paul ) what to pray as we ought , ( namely , in our distresses ) but the spirit it selfe maketh request for vs , with sighs that cannot be expressed : and therein lies our comfort . thus moses at the redde sea beeing in great distresse , & not knowing what to say , or doe , sighed and groned inwardly in his soule vnto the lord , for helpe and protection : and his very desire was in stead of a loud crie in the eares of the lord. the second thing is , that triall must be made , whether the partie hath in him any tokens of grace , or not . these tokens are the small beginnings of grace , which before i haue declared . as for example : a griefe because we cannot grieue for sinne as we should : a serious will and desire to beleeue , and repent : a purpose to sinne no more , and such like . if these be found in the partie , then by them as by sure pledges , he may bee assured of the fauour of god towardes him : and where any of these be found , the saying of god to saint paul must be vrged , my grace is sufficient for thee : and therewith must the distressed partie stay his minde . yea we are to be content with any condition in this life , be it neuer so miserabie , so long as we are in the fauour of god , though he should lay vpon vs euen the paines of hell , till the time of our death . so did dauid , who when he was pursued by his owne sonne , vttered these words vnto god , behold , if i please thee not , doe with me what thou wilt . and the like was the minde of paul , who beeing assured of the fauour of god , was content for his glorie , and the saluation of the israelites ( if it had beene possible ) to be separated from christ , and to indure the very pangs of hell . the third thing in this cure is , to applie to the said distressed partie , such promises of god made vnto afflicted persons , as are most large and comfortable . for example , that the lord is neere to them that are of a contrite heart , and vvill saue such as be afflicted in spirit . psal. 34. 18. againe , i came not ( saith our sauiour christ ) but to the lost sheepe of the house of israel . matth. 15. 24. he saies not , to the straying sheepe , but to such as ate now in the pit , readie to be drowned , or in the lyons mouth , readie to be deuoured . againe ▪ the spirit of the lord is vpon me , therefore he hath annointed me that i should preach the gospel to the poore ; that is , to such as are distressed in conscience , and poore in spirit : he hath sent me that i should heale the broken hearted , that i should preach deliuerance to the captiues . these and many other such like promises , are in this case to be vrged , and the partie mooued to indeauour to beleeue them , and to rest himselfe vpon them , though he loose all things els . fourthly , the partie must be brought to a serious consideration of his life past , and of gods mercifull dealing with him in former times , and therewith is he to be comforted for the time present . for if aforehand he hath receiued any tokens of the fauour and loue of god , by them he is now to stay and ●o settle his minde . the reason is plaine : the gifts of god are without repentance ; whome he loueth once , he loueth to the ende , and whome he chooseth he calleth , iustifieth , and sanctifieth , and will also in time glorifie . dauid beeing in such affliction , that he could hardly thinke vpon god , yet he tooke this course , praied to the lord for comfort , communed with his owne heart , and called to remembrance how god had formerly dealt with him , and with this meditation of the continuall course of gods mercie in his preseruation , he confirmed his faith , and staied his heart in his greatest troubles . the fifth and last thing to be done , is the remooueall of such reasons and doubts , as the partie distressed vsually makes against himselfe , for his owne ouerthrow . for it is the manner of those that are troubled in minde , to dispute against themselues ; and commonly they are woont to alleadge three things . first , beeing instructed how to humble themselues , and to depend on gods mercie , they will graunt , that all these indeede are good things , but they belong not to them : for they neither doe , nor can feele any thing , but the tokens of gods anger , and that they are alreadie entred , into some degrees of condemnation . this obiection may be taken away , by informing them of the manner of gods dealing in all his workes . for commonly he workes all things in his creatures , in , and by contraries , if we could know the whole frame of them . thus in the creation , euery creature had his beeing of that which had no beeing , and something was made , not of something , but of nothing . after the flood , the signe of gods couenant , for the preseruation of the world from destruction by raine , is the raine-bow , which indeede is a naturall signe of raine . when elias was to prooue the lord to be the onely true god , against the idolatrous priests of baal , and that by burnt offerings ; he powred water vpon the sacrifice , and fills a trench with water round about , and in this contrarie meanes was the sacrifice burnt vp . christ for the curing of a blind man , tēpers spittle & clay together , which in all reason , is a fitter means to put out the eyes ▪ thē to cause the blind to see . thus in the worke of our redemption , christ giues life , not by life , but by death , and he sendes men to heauen by the gates and suburbes of hell . he will not build vpon an olde foundation , but he pulls downe and destroies all , that man may haue no hope at all in himselfe , but that all the hope he hath , may be in god. first he kills , and then he makes aliue , as anna speaketh : first he woundeth , and then he healeth . he makes man to sowe in teares , that afterward he may reape in ioy . and he that knoweth gods dealing to be this , must herewith rest content , and satisfied : because in wrath , god vseth to remember his mercie ; yea his mercie is neuer sweete vnto the palate of the soule , vntill it be seasoned with some tast of his wrath . the paschall lambe was eaten with sowre hearbs , to signifie , that we can feele no sweetnes in the blood of christ , till we first feele the smart of our owne sinnes , & corruptions . secondly , these persons vse to alleadge against themselues , that if they could feele any cōfort at all , then they would stay their minds , and yeild to good perswasions , & exhortations . to this , the answer is ; that there is a rule of grace , ( which we must follow ) gathered out of the word of god , and the experience of gods children , contrarie to the rule of nature . and aboue the light of reason : and it is this , that in case of affliction , we must not liue by feeling , but by faith . this rule is grounded vpon the speech of the lord by the prophet , the iust man shall liue by his faith . when we haue neither sight , nor sense , nor any tast of gods mercie , but onely apprehend his wrath , euen then we must labour to lay hold of mercie in his word , and promise . sense , and feeling , are not alwaies fit directions for the time of this life : for he may be the deare child of god , that in prsent feeleth nothing but his wrath and indignation . this indeede is the true triall of our faith , when euen aboue and against reason , we relie on the mercie of god , in the apprehension of his anger . so did dauid . out of the deepe , ( saith he ) that is , beeing nowe deepely plunged into the pangs of a distressed conscience , haue i called vpon thee , o lord : and iob in the like case . lord , though though thou kill me , yet will i trust in thee . abraham is commended by the holy ghost , amongest other things , for this , that he beleeued in god , aboue hope : that is , against all matter of hope , that might possibly be conceiued , vpon the consideration of the strength of naturall causes . the theife vpon the crosse , feeling nothing but woe : and seeing nothing in christ but misery & contempt , yet he beleeued in christ , and was saued . in a word , christ himselfe when he was forsaken of all men , and voide of all worldly comfort , and felt nothing but the depth of the wrath of god , in his agonie and passion ; yet by the faith of his manhood , he staied himselfe and said , my god , my god. thirdly , they vse to plead , that their case is desperate , that neuer any was in such a state as they are , neuer any touched with the like distresse of minde . answ. it is false : for the holy ghost hath penned three notable places of scripture , the booke of iob , & two psalmes of dauid , wherein are propounded vnto vs the examples of iob and dauid , gods owne deare seruants , who were in as great distresse , as euer they , or any other haue beene . and they may not thinke , that they euer could be able , to indure greater paines then christ , who notwithstanding in the anguish of his soule vpon the crosse , cried out , my god , my god , why hast thou for saken me ? and thus much touching the first kind of trouble of conscience , called the diuine temptation . the second kind of distresse is that which ariseth from outward afflictions . by afflictions i vnderstand , all manner of miseries and calamities in this life , from the least to the greatest , from the paine of the little finger , to the very pangs of death . nowe the question is , howe the trouble of minde , arising by afflictions , may be remedied . for the answer of which question , two things are required of the partie distressed ; practise and meditation . the practise is that , which is to be vsed , in all distresses of minde whatsoeuer . and it is a diligent examination of the conscience in regard of sinne ; an earnest and heartie confession thereof vnto god : & deprecation , that is , earnest praier vnto him , for the pardon of the same . these three things , beeing done truely and vnfainedly from the heart , are a present remedie against this trouble , and bring with them much comfort . manasses the king of iudah , that had committed much wickednesse : when he was carried captiue to babel , and there put in chaines : he humbled himselfe , acknowledged his sinnes , and praied earnestly vnto the lord , and the issue was good ; for god was intreated of him , & gaue him deliuerance . iob beeing long in outward affliction , humbled himselfe in like manner , and at length receiued comfort . daniel humbled himselfe before god , for his owne sinnes , and for the sinnes of gods people , making request vnto god earnestly for them , and euen when he was in the acte of praying , the lord sent his angel gabriel , to giue him notice of deliuerance . lastly , the church of god , vnder the crosse , performed the like dutie , let vs search and trie our waies , and turne to the lord , , and god in mercie gaue an eare vnto her mourning and lamentation . by all these places , it is apparent , that there is no better remedie in the world , for the minde of man , grieued by meanes of outward afflictions , then the practise of the duties before named . the next thing vnto practise , is the meditation of the comfortable doctrines that are set downe in the word of god , touching afflictions . all which doctrines , may be reduced to fiue principall and maine grounds of comfort , shall be laid down in their order . the first ground is , that all afflictions from the least to the greatest , doe come to passe , not by accident , chance or fortune , but by the speciall prouidence of god. i explaine it thus . in euery particular crosse and affliction , there is the hand of gods particular prouidence , and that in three regards . first , because god decreeth , and foreappointeth euery particular crosse . marke the wordes of paul , whome god hath foreknowne , them he hath predestinate , to be made like vnto the image of his sonne ; and what is this image ? nothing else , but a conformitie vnto christ in afflictions for this life , and in glorie for the life to come . nowe if god hath decreed , that those whome he foreknewe , should be conformable vnto his sonne in these respects , then hath he also decreed the afflictions themselues . secondly , god doeth not onely barely permit afflictions to be , but also he effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and punishments . i make peace ( saith the lord ) and i create euill , that is , not the euill of sinne , but of punishment , which is euill in our sense and feeling . for things are tearmed euill two waies : some are euill indeed , some are euill not indeed , but in regard of our sense , apprehension , and estimation ; and of this latter sort are afflictions , which god is said to create . and to this purpose is the saying of the prophet amos , shall there be euill in the citie , and the lord hath not done it ? thirdly , as god causeth afflictions , so he ordereth and disposeth them , that is , he limiteth & appointeth the beginning , the end , the measure or quantitie , and the continuance thereof . yea he also ordereth them to their right endes , namely , his owne glorie , the good of his seruants , and the benefit of his church . thus god is said to correct his people in iudgement , that is , so as he will haue the whole ordering of the correction in his owne hand . ioseph tells his brethren , that when they intended euill against him , in selling him to the ishmaelites for siluer , god disposed it for good . when shemei cursed dauid , he forbade his seruants , so much as to meddle with him , and why ? because ( saith he ) the lord bade him to curse , and who then dare say vnto him , why hast thou done so ? and to this purpose the prophet dauid saith , i held my peace and said nothing : why ? because thou lord hast done it , psal. 39. 9. here some will say , if afflictions did come onely from god , it were somewhat , but oftentimes they come from men , that beare vs no good will , and therefore no maruell though we be impatient . answ. when crosses doe come from men , god vseth them as instruments , to execute his iudgements vpon vs ; and in this worke , god is the cheife doer , and they are as tooles , in the hand of the workeman . and the lord inflicteth them vpon vs by men , to trie our patience vnder the crosse . ioseph , though he knewe well , the badde dealing of his brethren towards him , yet he looked not to them alone , but to an higher cause , namely , the lord himselfe , who executed his owne good will by them ; god ( saith he ) disposed it to good . and againe , god did send me before you into egypt for your preseruation . the second ground is , the commandement of god , touching the crosse , and obedience vnto him therein . this commandement is expressed , luk. 9. 23. where we are commanded to take vp our crosse euery day , and follow christ. abraham was commanded , with his own hands to sacrifice his onely sonne isaac ; and to this cōmandement , ( though otherwise a great crosse vnto him ) he addresseth himselfe to yeeld obedience . and in the prophecie of micah , the church saith , shee will beare the wrath of the lord , that is , shee will performe obedience to him in the crosse , because shee had sinned against him . and s. peter saith , that god resisteth the proud and giueth grace to the humble , therefore humble your selues vnder the mightie hand of god. and this beeing the commandement of god , that we should yeild obedience to him , in euery affliction , we ought to be no lesse carefull to obey it , then any one commandement of the morall lawe . the third ground is , that god will be present with his seruants in their afflictions . vpon this ground , dauid comforts himselfe , because god had promised to heare him , to be with him in trouble , and to deliuer him . and in another place , though i should walke in the shaddowe of death , i would feare none ill , for thou art with me . &c. nowe that we may the better vnderstand this doctrine , we are to consider what be the ends or effects of gods beeing with vs in a●fliction , whereby he testifieth his presence , and they are three . the first is , to worke our deliuerance from the crosse : call vpon me ( saith the lord ) in the day of thy trouble , and i will deliuer thee . this promise must not be vnderstood simply , but with an exception , so farre forth as it shall be for our good . for all promises of temporall deliuerance , are conditionall , and must be conceiued , with this limitation of the crosse and chastisement , if god please to impose it . some may say , how if god will not deliuer vs , but leaue vs in the affliction , what comfort shall we then haue ? answ. in the second place therefore we must remember , that god will temper and moderate our afflictions , so as we may be able to beare them . habbakuk praieth vnto god , in the behalfe of the church , that he would in wrath remember mercie . and paul saith , that the lord will not suffer vs to be tempted aboue that we are able to beare , but will giue an issue with the temptation . thirdly , put the case that god doeth not moderate our afflictions , but suffer them to remaine vpon vs , not onely for some time of our life , but to the very death : yet then will be testifie his holy presence another way , namely , by giuing the partie distressed , power and strength to beare his affliction . vnto you it is giuen ( saith paul ) for christ , that not onely ye should beleeue in him , but also suffer for his sake . the fourth ground of comfort in affliction is , that euery affliction vpon the seruants of god , hath some speciall goodnesse in it , rom. 8. 28. we know that all things , worke together for good vnto them that loue god. and in regard hereof , the crosses which are indured by gods children , are so farre from beeing preiudiciall to their saluation , that they are rather helpes and furtherances of the same . now this goodnes is perceiued two waies . first , by the fruit and effect of it , and then by the qualitie and condition thereof . in both which respects , afflictions are good . touching the fruits of afflictions , because they are manifold , i will reduce them to seauen principall heads . i. afflictions doe make men to see & consider their sinnes . iosephs brethren for twentie yeares together , were little or not at all troubled for their wickednes , in selling their brother ; yet vpon their affliction in egypt , they beganne to consider what they had done : we haue ( say they ) verily sinned against our brother , in that we saw the anguish of his soule , when he be sought vs , and we would not heare him : therefore is this trouble come vpon vs. manasses in the time of his peace , gaue himselfe to witchcraft , and the worshipping of strange gods : but when he was captiue in babylon , then was he brought to the sight of his sinnes , and mooued to humble himselfe before god for them . ii. afflictions serue to humble men in their soules before god. the young vnthrift in the gospel called the prodigall child , while his portion lasted he spent liberally , and was grieued for nothing : but when he came to be pinched with hunger , and that through his owne follie , then he humbled himselfe before his father , and returned home vnto him . dauid saith of himselfe , that in his prosperitie he thought he should neuer be mooued , because the lord of his goodnes had made his mountaine to stand strong : but ( saith he ) thou didst hide thy face , and i was troubled , then cried i vnto the lord. iii. they serue to worke amendement of life . no chastising ( saith the author to the hebrewes ) for the present seemeth to be ioyous , but aftervvard it bringeth the quiet fruit of righteousnes to them that are thereby exercised , that is , afflictions and chastisments that seaze vpon gods children , doe leaue after them amendment of life , as the needle passeth through the cloath , and leaueth the threed behinde it . when we are iudged ( saith the apostle ) vve are nurtered of the lord , that we might not be condemned with the world . and dauid confesseth psal. 119. it is good for me that i haue beene afflicted , that i might learne thy statutes . and the good husbandman , purgeth and pruneth the vine , that it may bring forth more and better fruit . iiii. they cause men to denie themselues , and to rely wholy on the mercy of god. thus paul receiued the sentence of death in himselfe , that he should not trust in himselfe , but in god , that raiseth the dead . v. the fi●t is inuocation . for afflictions make vs to crie hartelie and feruently vnto god , to bringe our selues into his presence , and there to abase our selues before him . thus the lord saith of his children that in their affliction they will seeke him diligently . vi. the sixth is patience . affliction bringeth forth patience , patience experience , &c. as if he should say ; because the loue of god is shed in our hearts , therefore in afflictions we are patient . now whilst we patiently beare the crosse , we haue experience of the mercie and loue of god towardes vs : and hauing once in some notable deliuerance , tried and tasted the mercie of god , we doe by hope ( as it were ) promise to our selues , the said fauour and mercy , for time to come . vii . the last fruit is obedience . this the holy ghost teacheth , to haue beene the fruit of the suffering of christ , when he saith , though he were the sonne , yet learned he obedience , by the things which he suffered . in the next place , afflictions are good in regard of their qualitie and condition , which is , that they are tokens and pledges of our adoption , when we make the best vse of them . if ye indure chastening , ( saith the holy ghost ) god offereth himselfe vnto you as vnto sonnes , that is , he comes to you in the crosse , not as a iudge and reuenger , but as a kind and louing father : and the crosse imposed , is as it were his fatherly hād , where with he chastiseth vs : and therefore iob praiseth god for his affliction , saying , god hath giuen , and god hath taken away , blessed be the name of the lord. the fifth ground of comfort is , that the partie distressed , hath partners in the crosse . for first he hath christ to be his partner , because he hath fellowship with him , in that he is afflicted , and is willing to obey god therein . paul accounteth it happines , to know the fellowshippe of christs afflictions , and to be made conformable vnto his death . phil. 3. 10. secondly , if the partie afflicted repent , christ communicateth with him in all his crosses , and accounts them as his owne . the apostle in this regard , would haue no man thinke it strange , no not when he is in the fierie triall ; but rather to reioyce because he is partaker of christs sufferings . phil. 4. 31. and christ saith to saul persecuting his church , saul , saul , why persecutest thou me ? thirdly , he that is afflicted , hath other seruants of god , partakers with him in all his afflictions . the apostle peter wisheth the church of god to resist sathan by faith , knowing , saith he , that the same afflictions are accōplished , in your brethren that are in the world . 1. pet. 5. 9. thus much generally of afflictions , and of comfort in them . it were a long and tedious worke , to set all downe in particular , together with their proper and distinct comforts : therfore i will passe them ouer , and speake onely of three kinds of afflictions , with their remedies . the first is , the deferring of deliuerance : a great affliction if it be considered . and touching it , i propound one question , namely , how the minde of the partie distressed , may be staied , when as the lord deferres deliuerance . for the answer hereof , three especiall points are to be considered . i. first , that god hath in his wisdome , set downe certen and vnchangeable times , for the accomplishment and issue of all things that are . there is a time appointed , to euery thing vnder ▪ the sunne . eccles. 3. 1. the speech of salomon is generall , and the meaning of it is this : whatsoeuer there is in the world , either done , or suffered , or enioyed by man , whether it be of the number of naturall things , or of those which are voluntarily vndertaken , or necessarily endured ; god hath in his prouidence sorted vnto them , a set time and season , whereof dependeth the successe of thē all . and this time , himself most freely ordereth and ruleth , at his owne good pleasure ; which , as no man can hinder or stay , so is it not in the power of any , to hasten , or preuēt . this point , the holy ghost in scripture prooueth by two instances , of the threatnings and promises of god , which himselfe accomplisheth at some certaine and vnchangeable times . when the old world in the daies of noah , had growne to much impietie , and wickednes , the lord appointed a certaine space of 120 yeares , for their repentance and conuersion , at the very ende and tearme whereof , he brought the flood vpon them , and not before . for if we compare the particular circumstances of time , noted in the 7. of genesis , with that which s. peter writeth , 1. pet. 3. 20. we shall find , that the inundation of waters came vpon the earth , at the very point of time before determined . againe , god threatned by ieremie , that the iewes for their sinnes , should be led captiue , and serue the king of babel 70 yeares . now if we take the iust computation of time , it will appeare , that so soone as euer those yeares were expired , the foresaid threat was accomplished . and therefore daniel alluding to ieremies prophecie , exactly setteth it downe , when he saith , the same night was belshazzer king of the chaldeans slaine , that is , the very night wherein those 70 yeares came to their full period . and as there are set times , allotted by god for the execution of his threatning sentences ; so also hath he determined certenly , the accomplishment of all and euery of his promises . an example hereof we haue in the israelites , of whome the lord said to abraham , that they should be in afflictiō in a strange land , 430 yeres , & then be deliuered . this promise of god was expressely fulfilled , as we may read in the booke of exodus . for before the ende and tearme of these yeares , they had no deliuerance at all : but when that time was expired , euen that selfe same day , departed all the hosts of israel , out of the land of egypt . and though moses , fourtie yeares before this time tooke in hand the worke of their deliuerance ; yet he did it without successe , and vpon a certaine accident , beeing himselfe constrained to flie into madian , he liued there as a stranger with iethro his father in law , till the saide time of foure hundred and thirtie yeares was accomplished ; toward the end whereof , being called of god to that office , he prospered , and not before . and in the same manner , hath god set downe a certen period of time , within which , he will exercise his children more or lesse , and at the end whereof , and not before , he will releeue and comfort them againe . now as the certentie of the accomplishment of gods threatning word , serues to terrifie all wicked liuers from sinne : so the vnchangeable performance of his promises , at the very time prefixed , and not before , teacheth the children of god sundrie things . first , that when they are in any distresse , and haue not present or speedie deliuerance , according to their desire ; they should wait the lords leisure , and expect with patience till the time come , which is appointed by him for their case and releefe : and in the meane while stay their hearts , by hope and affiance in his mercie . reason is plaine . god is sure in his word , therefore though heauines may indure for a night , yet ioy will returne in the morning psal. 30. 5. thus the lord comforteth the iewes in a particular distresse , as we may read in the prophecie of habbakuk ▪ where the prophet in the name of the iewes , complaineth and expostulateth the matter with god , why his owne people should be so lamentably afflicted , by a terrible and a furious nation , and why they should be led away captiues , by the chaldeans the enemies of god ? to this the lord makes answer , that as he had certenly determined , that iudgement to come vpon them , so certenly had he appointed a set time , wherein they should be deliuered . in the meane while , he biddes them to comfort themselues in this , that though the affliction should rest vpon them for a season , yet vndoubtedly they should be cased at the length : and therefore , that they should in patience waite for the vision , that is , the accomplishment of the vision , touching their deliuerance . secondly , hence we learne , that we must not onely beleeue the promises of god in generall , that god is true and faithfull in them , and that he is able and willing to fulfill them , euen as he made them : but we must beleeue them in particular , that is , with application to their proper and seuerall circumstances , which are the particular meanes , places , and times , whereby , and wherein he hath giuen his word , as touching our freedome and exemption from the crosse . take an instance hereof in the prophet daniel , who knewe well by the spirit of prophecie , that the lord had determined to bring vpon the iewes 70. yeares captiuitie in babylon . he knewe also that god had promised to put an ende to that captiuitie , at the end and tearme of those yeares . nowe what did daniel in this case ? vpon knowledge of the will of god in that point , during the said time , he praied not vnto the lord , for deliuerance of his people : but when he vnderstood that the time drew neere , wherein it was the will of god , that the iewes should returne out of captiuitie , then by faith applying the promise of god to that particular time : he besought the lord in praier and supplications , with fasting , in sackcloath and ashes , and the lord gaue eare vnto his praiers , & yeelded him a gratious answer . ii. the second point is , that god , when he deferres deliuerance , he doeth it vpon great and waightie causes and considerations , best known to himselfe . the first whereof is , that thereby he might humble men throughly , and bring them to an vtter deniall of themselues , and consequently cause them , to learne patience in afflictiō , which they would not learne , if they might be their owne caruers , and haue speedie deliuerance from the crosse , at their owne wils & pleasures . secondly , that beeing afflicted , they may acknowledge whence their deliuerance comes ; yea , whence they doe receiue not onely that , but euery other good benefit , which they inioy : namely , not from themselues , or any creature , but onely from the lord ; and accordingly may learne to value and prize his gifts , at their deserued excellencie . for it is a true saying , and often verified in affliction and want , that benefits easily obtained , are lightly regarded , and sooner forgotten . thirdly , that by the continuance of the crosse without intermission , he may make thē to distaste the world , and consequently drawe them to the meditation of the life to come , wherein all matter of mourning shall cease , and all teares shall be wiped from their eies . fourthly , the lord deferreth deliuerāce from affliction , that he might preuent greater euils and dangers , whereinto those that are afflicted might runne , if they had their hearts desire , and were eased not at his will , but at their owne wishes . when the children of israel came into canaan , they were informed , that they should dwell together with the canaanites , and moses rēdreth a reason therof , least ( saith he ) the wild beasts of the field multiply against thee . and for the preuenting of this euill , the israelites must indure some annoyance by the canaanites . euen so the lord keepeth his seruants vnder the crosse , for the preuenting of greater sinnes and offences . this should stay the mindes of men , & make them content , to waite vpon god for deliuerance , when they are afflicted . the third and last point is , that god alwaies hath and doeth exercise his best seruants , with long and continued crosses . abraham was childlesse , till he was 70. yeares of age , and at those yeares the lord promised him issue . but this promise was not accomplished till a long time after , when he was an hundred yeares old . dauid had a promise to be king of ierusalem , and iuda ▪ but the lord exercised him by many and grieuous afflictions , before he came to the crowne , in so much , that he saies of himselfe , that his eies failed with waiting vpon his god. zacharie and elizabeth praied to god , both of them in their youth , and many yeares after for issue , but the lord graunted not their request , till they were olde . to adde no more examples ; by these we see the lords dealing , euen with holy men & women , his owne deare seruants , that he doth not alwaies grant their requests , nor condescend to their desires at the first , but as it were holds thē off , & suspends his grace and fauour for a time . and therefore if it shall please him thus to deale with any of vs , we must frō these examples be taught , to possesse our soules with patience , resting contented in his will , and waiting on his good pleasure to the end . to conclude this point . suppose that the condition of gods seruants be such , as that they find no end of their afflictions , but that they do continue euen vnto death , what shall they doe in this case ? ans. besides that which hath beene said before , for the resolution of this question , i answer further , that first , they must still , euen vnto death , liue by faith , and say with holy iob , lord though thou kill me , yet will i trust in thee . secondly , they must stay and releiue their soules in the meane time , with these and such like meditations . i. that it is the will and pleasure of god , that we should through many afflictions , enter into the kingdome of god. act. 14. 22. nowe it is the propertie of a true child of god , to rest content in his fathers good will and pleasure , euen when he is afflicted , prou. 3. 11. my sonne — be not grieued at my correction , that is , let it not be tedious vnto thee , be content to beare it . our dutie therefore is , meekely to subiect our selues vnto the hand of god , as the child doeth vnto the correction of his father . ii. that though afflictions be long and tedious , yet god will at length giue a ioyful & comfortable issue . for so himselfe hath promised , math. 5. 4. blessed are they that mourne , for they shall be comforted . psal. 34. 19. great are the troubles of the righteous , but the lord will deliuer him out of thē all . marke the vpright man , & behold the iust , for the end of that mā is peace . iii. afflictions be they neuer so heauy , in regard of continuance , yet they are in no sort cōparable to those eternal ioies , that god hath prepared for thē that loue him . this was pauls meditatiō , who indured the crosse , euē to his dying day . our light afflictiō ( saith he ) which is but for a moment , worketh vnto vs an excellent , and eternal waight of glory . and elswhere he professeth that he did not count the afflictions of this present time , answerable in value to the glorie , which shall be reuealed vnto gods children , ro. 8. 18. saint peter tels them to whome he wrote , that in regard of their assured hope of eternall life , they should reioice , though now for a season , they were in heauinesse through manifold tentations , 1. pet. 1. 6. lastly the author to the hebrewes , comforteth the church by this reason , because it is is yet a very little while , and he that shall come , will come , and will not tarrie . iv. though god with-holdeth his hand in respect of deliuerance euen to death , yet his loue is constant and vnchangeable , and the crosse which we vndergoe , cannot seperate vs from that loue , wherewith he hath loued vs in iesus christ , rom. 8. 35. and thus much of the first particular distresse of minde . the second kind of afflictiō , is bodily & temporarie death , which consisteth in the seperation of the soule from the bodie . and touching this affliction , it is demanded , how any seruant of god , may be able to indure with comfort , the pangs of death ? for the answer hereof , two things are required : a preparation to death , and helpes in the time of death . concerning preparation , there are three duties to be performed . the first and most principall is commended vnto vs in the booke of psalmes , where dauid praies vnto god , lord make me to know mine ende , and the measure of my daies . and moses in like manner , lord teach me to number my daies , that i may apply my heart vnto wisedome . in which places , is remembred a notably dutie of preparation : to wit , that a man should resolue himselfe of death continually , and afore-hand number his daies . and this is done , by esteeming of euery day , as the day of his death , and accordingly doing alwaies that which he would doe , if he were now to giue vp the ghost . secondly , in way of preparation , we must indeauour to disarme and weaken death , who is as an armed man , that hath his weapons , whereby he seekes to destroy vs. and in this case , we must deale with death , as the philistims dealt with sampson . they saw by experience that he was a mightie man , and by his power and strength , had giuen them many foyles ; and therefore they laboured to knowe , in what part of his bodie his strength did lie . and after inquirie , finding it to be in the haire of his head , they neuer rested , till they had spoiled him thereof . and questionlesse , the time wil come , when we all must encounter , with this strong and powerfull sampson , death , in the meane while , it is a point of wisdome , to inquire wherein his power & might consisteth . when this search hath bin made , we shall finde that his weapons , are our manifold sinnes , and corruptions , both of heart and life . for as paul saith , the sting of death is sinne . therefore , that we may spoile him of this his furniture , we must exercise our selues in the practise of two duties . first , vse all meanes for the cutting off of the locke of our sinnes , whereby alone satan hath the vantage of vs ; and these meanes are the duties of inuocation , and true repentance . we must therefore be instant in praier , for the pardon of our sinnes past , and present , and in this point giue the lord no rest , vntill we haue obtained in our consciences , the sweete certificate of his fauour and mercie in christ , whereby our minds may be staied and comforted . this done , it stands vs in hand to turne vnto god , to be carefull to leaue sinne , to entertaine in our hearts , a resolued purpose and intention of newe obedience , and conformitie to the will , and commandement of god in all things . and this is the onely way in the world , to bereaue this our enemie of his armour , to pull the sting out of the mouth of this serpent ▪ and consequētly , euen in death to preuaile against him . thirdly , in way of preparation , our dutie is , euen afore-hand ( while we liue in this world ) to indeauour , to haue some true taste of life euerlasting , and the ioyes of heauen . the due consideration whereof , will be of great vse . for it will stirre vp in our hearts , a desire and loue of perfect happinesse in heauen , yea a feruent expectation of christs comming to iudgement : and it will further cause vs to say , with simeon , lord , now let thy seruant depart in peace : and with the apostle , i desire to be dissolued ▪ and be with christ. touching this spirituall ioy and comfort in the holy ghost , these questions of conscience are mooued . first , how may we in this life haue and nourish in our hearts , a true tast of eternall happinesse , and of the ioyes of the world to come ? ans. first , by a serious consideration of the euills that doe hinder , or preiudice our happines : and they are principally foure . one is ▪ the miserie of our liues ▪ in respect of sinne , and the consequen●s thereof . for there is no man in the world , be he neuer so righteous , that can truly say of himselfe , i am cleane from my sinne , prou. 20. 9. yea , euen the regenerate , that haue receiued grace to beleeue , to ●urne vnto god , and to liue according to the spirit , doe finde by experience , corruption and rebellion in their minds , wills , and affections , which daily affordeth matter of sinning against god : and on the other side , hindreth and quencheth all the good motions of the spirit that are in them . againe , such is the irreconciliable malice of satan , that he taketh vantage of mans corruption ▪ and neglecteth no time or opportunitie , to intrappe the children of god , in the snares of his temptations . and hence it is that man , by reason of his owne corruption , and the wicked suggestions of the deuill , is at continuall strife with himselfe , hath daily occasion of sorrow , worketh out his saluation with feare and trembling , wading ( as it were ) euen while he liueth , in a sea of many miseries . the second euill , is the vanitie of all things that are in the world . for whether we consider the world it selfe , or the things therein contained , done , or suffered , there is nothing so sure and steadie , whereunto man hauing attained , can possibly rest fully satisfied , and contented ; or which in the ende , will not prooue to be most vaine vanitie . and the truth hereof appeareth , in the experience of salomon himselfe ; who ( beeing king ouer israel ) wanted neither authoritie , nor abilitie , & opportunitie , to take knowledge and triall , of all worldly things in all estates and conditions . and hauing euen of set purpose , carefully and earnestly searched into them all , at length he concludes , that the issue of all was vnprofitable vanitie , and vexation of minde , as we may read in his ecclesiastes . the third euill is , the changeable condition of our life in this world , whereby it comes to passe , that we are alway in a fleeting and transitorie state . for we are ( as s. peter speaketh ) but strangers and pilgrimes , that wander to and fro in the earth , as in a strange countrey , and still are making forward to our owne home . we haue here no abiding citie : the houses wherein we dwell , are but innes , in which we soiourne for a time : yea the bodies which we haue , are but tents and tabernacles , alway readie to be shifted , and our selues to be trāslated into another place . fourthly , by remembring , that christ our head , beeing now in heauen , and we his members vpon the earth ; during our life , we are in presence separated from our head , and consequently , from that happie and glorious fellowship , which we shall inioy with him , and all the saints our fellow-members , in the kingdome of heauen . this s. paul noteth , when he saith , whilst we are at home in the bodie , we are absent from the lord : and thereupon himselfe desired to be dissolued , and to be with christ. hauing thus entred into the due consideration of the aforesaid euills , we must in the second place , exercise our selues in the frequent meditation , of the blessed estate of gods chosen , in the kingdome of glorie : who beeing translated out of this life , into the bosome of abraham , are fully and perfectly freed from sinne , from satan , from vanitie and mis●●ie : haue all teares wiped from their eyes : doe behold the face of god , are made like vnto christ in holines and honour : and doe with him inhe●it the kingdome , prepared for them , from the foūdations of the world . in the third place , hauing throughly considered of these things , we must compare the estate of this present life , in the respects before named , with the estate of that , which is to come in the kingdome of heauen : and laying them in a paralell together , we shall find the one , infinitely farre to excell the other , in regard of true ioy and comfort . and this will make vs , though liuing in the world , yet to vse it , as if we vsed it not : to haue our conuersation in heauen : to thinke , with paul , that to be loosed , and be with christ , is best of all for vs : to haue a t●ue & liuely tast of the ioyes of the world to come , and accordingly with abraham ▪ isaac , and iacob , to looke for a citie that hath foundations , whose builder and maker is god. secondly , it is demanded , how a man may truly discerne , whether this ioy of the spirit be in him , yea or no ? for answer hereunto , it is to be remembred , that there are sundrie properties whereby it differeth from carnall ioy . and these are principally fiue . first , this ioy is brought forth ( as it were ) of sorrow for sinne , and for the want of christ. ye shall sorrow , ( saith our sauiour christ to his disciples , meaning for his departure , ) but your sorrow shall be turned into ioy . these words , are not onely meant of his disciples , but of all beleeuers , who vpon consideration of their sinnes , and the spirituall want of christ iesus , doe mourne and lament . for not only they , but all true beleeuers , are there opposed vnto the world. againe , blessed are they that mourne : that is , beeing touched with causes of exceeding griefe , doe withall mourne for their sinnes ▪ for they shall be ▪ comforted . on the other side , carnall ioy ▪ as it hath his beginning from the flesh , and ariseth of things pleasing thereunto , so it ends in sorrow & heauines . in the end , reioycing is turned into mourning , saith salomon ▪ and , woe be to you that now laugh : for ye shall weepe . secondly , the ioy of the spirit , is a fruit of righteousnes : that is , it issueth and floweth from christ knowne and beleeued , to be made vnto vs of god , wisdome , righteousnes , sanctification , and full redemption . for from hence follows peace of conscience , and from peace comes ioy in the holy ghost . contrariwise , the ioy of the flesh , ariseth onely from the sudden feeling of some worldly delight : and therefore cannot bring any sound peace , vnto the conscience o● the man possessed of it . thirdly , spirituall ioy is founded in the holy vse of the word , sacraments , & praier : and in the practise of christian duties of mercie , loue , iustice , &c. the other is not so . for the world conceiueth a ioy besides the word , out of the exercises of inuocation and repentance : which stands in the practise of crueltie , malice , oppression , iniustice , and all manner of impietie . and hence it is , that hauing spent their daies in such matter of reioycing , at length in a moment they goe downe to hell . fourthly , heauenly ioy is so fixed and rooted in the heart , that it cannot be remooued thence . your ioy shall no man take from you , saith christ. it must needes therefore be true and sound , yea able to swallow vp all matter of griefe , and heauinesse : whereas the other is neuer sincere , but with the sweetnes thereof , hath alwaies mingled some bitternes . euen in laughter ( saitl , s●lomon , speaking thereof ) the heart is heauie . when the face of the wicked man shineth , and his countenance is pleasant , euen then is he inwardly sorrowfull , and his minde is troubled . lastly , the ioy of the spirit is eternall : abiding in the mind of man , not onely for the terme of this life , but for euer , in the world to come . so is not the reioycing of the world in earthly things : for it is fading and deceitfull , as the things themselues be , wherein it is placed : it hath the beginning in corruption , and endeth with this present life . the examples of the two rich men in the gospel , doe manifest this truth . and to this purpose , is the speech of zophar , in the booke of iob , that the reioycing of the vicked , is very short , and the ioy of hypoer●●es is but a moment , &c. by these fiue properties , may we put a true difference , betweene earthly and heauenly reioycing , and consequently discerne of them , euen in our selues . and if we perceiue this ioy of the spirit , ( rightly receiued in our hearts , and grounded in the right vse of the word , and sacraments ; as also in the exercises of inuocation , faith , and repentance ▪ ) to take place in our soules and consciences ; we shall finde it of force , to moderate and delay the very terrours of death . and so much for preparation . now the helpes to be vsed in the time of death , are manifold : the summe of all may be reduced to two heads , meditations , and practises . touching meditations , we must in the first place , consider death in a double respect ; one , as it is in it owne nature , and another , as it is changed and qualified by the death of christ. death in it owne nature , is a curse , or forerunner of condemnation , the very gates and suburbs of hell it selfe : but beeing qualified by christ , it is a blessing , a short passage vnto ioy , an entrance into euerlasting life , a quiet sleepe , voide of all annoyance , by dreames and fantasies . and the graue , a resting chamber , persumed by the death of christ , for the bodies of all the elect , our of which when they awake , they shall be admitted and receiued , into the presence of god in heauen . secondly , we are to consider , that there be three degrees of eternall life . the first where of , is in this world before we die ; and it is then , when we ▪ beginne to repent and beleeue in christ , and to be assured in conscience , that god the father is our father , christ our redeemer , and the holy ghost our comforter . for this is eternall life , to know god , and him whome he hath sent iesus christ. the next degree is in death : for death cuts off all sinne , originall and actuall : death frees vs from all worldly miseries : death prepareth the bodie , that it may be fit , to enter into eternall happinesse together with the soule , which is alreadie in heauen . the last degree is , when bodie and soule reunited , goe both together , into eternall and euerla●●ing glorie in heauen . our third meditation is , that there is a mysticall vnion and coniunction , betweene christ & euery beleeuer , and that not onley in regard of soule , but of bodie also ; which beeing once knit , shall neuer be dissolued , but is eternall . wherevpon the dying , dead , rotten , and consumed bodie , remaineth still a member of christ , abideth within the couenant , and is and shall be euer , a temple of the holy ghost . thus adam , and abraham , which are dead so many thousand yeares agoe , yea euery true beleeuer , from them to the end of the world , shall rise at the last day , in body to glorie , by the power of their coniunction with christ. in the winter season , we see the most trees voide of leaues , buddes , and blossomes : so as they seeme to vs to be dead , and yet neuerthelesse , there is a sappe in the roote of them , which in the spring wil ascend , & reuiue the decaied branches . euen so it is with our bodies , which though they be corrupted , rotten , burnt , or eaten with wormes , or deuoured by wild beasts , so as they may seeme to be vtterly perished , yet there is ( as it were ) a secret and hidden sap in them , ( by reason of their vnion with christ ) by which they shall be raised , reuiued , & quickened , beeing made like vnto the glorious bodie of christ their head , with whome they shall raigne , and liue for euermore . helpes in practise are two ; first , he that will beare with comfort the pangs of death , must labour that he may die in christ , and that is , by faith , laying hold of the promise of god , touching forgiuenesse of sinnes and life euerlasting by christ. all these ( saith the holy ghost ) died in faith , namely , abel , enoch , noe , abraham , and sarah , all laying hold of the promise of life by christ. when iacob on his death-bed , was blessing of his children , he brake forth into this heauenly speach , o lord i haue waited for thy saluation . in which words it is plaine ▪ that his faith rested on the mercy of god , & by hope he waited for his saluatiō . and our sauiour christ saith , as moses lift vp the serpent in the wildernesse , so must the sonne of man be lift vp , that whosoeuer beleeueth in him , might not perish , but haue life euerlasting . out of which words , the forenamed dutie may be learned , that looke as the children of israel , beeing stung with fierie serpents , and that vnto death , were healed by looking vp to the brasen serpent , erected by moses : so when we are stung with sinne and death , we must euer remember by faith to looke vpon christ. but specially when we are dying , then it is our part , to fixe the eies of our soules , by faith vpon him ; and thereby shall we escape death , and be made partakers of eternall life and happinesse . notable is the example of christ , who as he was man , alwaies fixed his trust and confidence in his fathers word , especially at his end . for when he was dying , and the pangs of death seazed vpon him , he cries vnto the lord , my god , my god , why hast thou forsaken me ? and againe , father , into thy hands i commend my spirit : which words are ful of faith , and doe bewray what great affiance he placed in his fathers loue , &c. when dauid in an extremitie , saw nothing before his eies , but present death , the people intending to stone him , at the very instant ( as the text saith ) he comforted himselfe in the lord his god ▪ but how ? by calling to minde the mercifull promises , that god had made vnto him , and by applying them vnto his heart by faith . and paul saith of himselfe , and the rest of the faithfull , that they receiued , the sentence of death in themselues , that they might not trust in themselues , but in god. from these examples it followes , that they which desire with comfort to beare the pangs of death , must die by faith ; that is , they must set before their eies , the promise of remission of sinnes , and life euerlasting , and depend vpon it , wrapping ( as it were ) and infolding themselues in it , as in a close and warme garment , that will keepe them safe and sure , against the winde and weather of temptation . the second practise in time of death is , to die in obedience ; which is nothing else , but willingly , readily , and ioyfully , without murmuring , to submit ourselues to gods will , in bearing the paines of death . a most worthie president of this obedience , we haue in our sauiour christ , when he said vnto his father , not my will , but thy will be done ; thereby submitting his will , to his fathers will , touching the death which he then suffered . and this his example at the time of his departure , must be a rule of direction vnto vs , vpon the like occasion . true it is , that obedience to god in death , is against corrupt nature : and therefore our dutie is , the more to invre our selues , to the performing of it : and that which the blessed apostle said of himselfe , i die daily , ought to be continually our resolution and practise . if we shall inquire , howe this may be done ; the answer is , when god layeth afflictions vpon vs , in our life time , then by indeauouring to beare them with patience , meeknes , and lowlinesse . for euery affliction , is ( as it were ) a petty death : and if we doe in it , subiect our selues to the hand of god , we shal the better obey him , in the great death of all ▪ and thus doing , whensoeuer god striketh vs with death , we shall with comfort endure the same . the third particular affliction , is satanicall molestation , whereby both persons , & places of mansiō , or abode , are either possessed , or otherwise molested by the malice of the deuill . touching this affliction , the question of cōscience is , how such persons as are possessed , or feare possession , or else indure molestations by the deuill in their houses : may haue their minds quieted and staied , and consequently , in that case be remedied ? and here 2. things are generally to be considered , in way of answer . first , it is to be remembred , that possession is known by two signes . the one is , when the deuill is euidētly present , either in the whole body , or in sōe part of it . the other , when he hath rule of the said bodie , either in whole or in part : so as the party himselfe , hath not that vse of his body , which he would . as for example , when the deuil possesseth the instruments of the voice , as the tongue , & makes a mā to speake latine , greeke , italian , or other tongues , which he vnderstandeth not . both these things were found in them that were possessed , in the time of our sauiour christ. secondly , we must consider , it falleth out oftentimes , that strange diseases doe seaze vpon men , hauing strāge effects in thē ▪ which the arte of physicke neither can search out , nor cure : & yet they are neither acts of witchcraft , nor reall possessiōs . as when god laid extraordinarie diseases on the corinthians , for the contempt of his word and sacraments , 1. cor. 11.30 . like vnto which , he vvorthily inflicts vpon men in these daies , for the same and other sinnes . now to stay the minde in this case , these rules are carefully to be thought vpon . first of all , it is to be remembred , that though satans malice and power , be very great and large : yet he cānot practise the same , against the children of god , when , where , and howe he listeth . the malice which satan beares to mankind , and principally to the members of christ , appeares in this , because he is said , to accuse them before god , day and night , reu. 20 2. and as a roaring lyon , to walke about the world , seeking whome he may deuoure , 1. pet. 5. 8. againe the scripture noteth him , to be a powerfull spirit , whose strength farre exceedeth and surpasseth the might of any man or creature , that is not of an angelical nature , as himselfe is . for he is tearmed a prince of the aire , and the god of this world , his power reacheth euen to the spirits & soules of men , whereby he worketh in the children of disobedience , eph. 2. 2. his principallitie is so great , that no strength , no defence of man is able to withstand it , vnlesse man take vnto himselfe the whole armour of god , eph. 6. 10. now although the deuill , be so malitious an enemie of mankind , that he ceaseth not to deuise , whatsoeuer may be hurtfull vnto them ; and withall so powerfull in his attempts , that no man by his owne proper strength , is able to resist him : yet he cannot put the least part of his power in execution , in what time , place , or manner he desireth . the reason is , because god hath determined his power , by certaine bounds and limits , which he cannot passe : and they are especially two . the one is , his owne nature , whereby he is a creature , and therefore finite . hence it is , that he can neither knowe , nor doe any thing , that is beyond the reach or capacitie of his nature , or aboue the power and skill of a creature . for example , he cannot directly and immediately knowe the deepe things of god , vnlesse they be reuealed vnto him : nor yet the secrets of mans heart . none knoweth the things of a man , saue the spirit of man , which is in him : euen so , the things of god knoweth none , but the spirit of god , 1. cor. 2. 11. again , he cannot doe that which is truely and properly a miracle , the cause wherof is hidden and vtterly vnknowne , and which comes not within the power and order of nature . for this is proper vnto god , who onely doth things simply wonderfull , psal. 77. 14. the second thing whereby satans power is restrained , is the will of god. for looke as the sea , beeing by nature , apt to ouerflowe the whole earth , is kept in , and shut vp within the shore , ( as it were ) with dores or gates , that it cannot break forth ; and that by the lord himselfe , who hath established his decree vpon it , iob. 38. so though satan be by nature strong , and his malice great , yet can he doe nothing at all , no nor execute his naturall power , to the hurt , and preiudice of any man , without the will and permission of god. thus the euill spirit , could not goe forth to deceiue ahab , vntill the lord had said vnto him , goe and thou shalt pre●aile , 1. king. 22. 22. thus the deuill , could not touch the bodie , children , goods , or friendes of righteous iob , whilest he was fenced and fortified , by the power and prouidence of god. but when the lord , in regard of iobs outward estate , had giuen him leaue , & said , loe all that he hath is in thine hand , then did he exercise his power , to the vtmost : yet so farre onely , as he was permitted , and no further . iob. 1. 12. the consideration of this first point , that satans power is determined by god , will serue to stay the minds of those , whose persons , houses , or friends are molested by him . for hereupon it followeth , that god , who hath the deuill bound vp ( as it were ) in chaines , will not suffer his power to be inlarged , against his owne children , to their destruction and confusion : but so far forth alone , as shall be expedient for their good and saluation . againe , that god beeing their father in christ iesus , they may in the case of such affliction , haue accesse vnto him , & call vpon him , for the restraint of satans power and malice , and consequently , for the deliuerance of them and theirs . a second rule is this ▪ such persons must haue recourse to god in his word , in which he promiseth his presence and protection , to his children , in their greatest dangers . and namely , that there shall no euill come vnto them , neither any plague shall come neere their dwelling : because he will giue his angels charge ouer them , to keepe them in all their waies . againe , that he wil be a wall of fire , round about his people . zach. 2. 5. that he will extend peace ouer his church , like a stood . isa. 66. 12. and that there shall be no sorcerie in iacob , nor south saying in israel . numb . 23. 22. and by this meanes , possessions and witchcraft , though they befall gods children , yet they shall turne to their good , rather then their hurt . thirdly , it must be considered , that the best seruants of god , haue beene in their times molested by the deuill . christ in his second temptation , was carried by the deuill , from the wildernes , to a wing of the temple of ierusalem . the children of iob , were destroied by the deuill , and he himselfe was filled with botches , and sores . a certaine woman , euen a daughter of abraham , that is , one following the faith of abraham ▪ was troubled with a spirit of infirmitie , eighteene yeares together . matth. 15. 21 , 22. and the daughter of the woman of canaan , was grieuously vexed with a deuill . fourthly , men in this case , ought to lay fast hold , vpon the promise of life euerlasting , and must wait the lords leisure , not limiting him in respect of time , or meanes of deliuerance . this was the practise of iob , though he kill me , yet will i trust in him . and of holy abraham , who did not limit god , but was content to doe with isaac , what the lord would : and though it was in likelyhood , a meane to bereaue him of all posteritie , yet still he kept himselfe to the promise . in the molestation and annoiance of houses by spirits , two things are to be remembred . first , men must not consort together , and abide there , where it is certenly knowne , that the lord hath giuen the deuill power and libertie ; least in so doing , they tempt the lord. our sauiour christ , did not of his owne priuate motion and will , betake himselfe into the wildernes , but by the direction of the holy ghost . math. 4. 1. paul in like manner , did not of his owne head goe to ierusalem , but vpon the motion of the spirit . act. 20. 22. in the light of these examples men are taught , not to cast themselues , into any places of apparent danger : much lesse to frequēt those , which god hath deliuered vp , into the power of satan . and this condemneth the rash , and headie conceits of some persons , who vpon confidence of their owne strength , doe put thē selues into needlesse dangers , hauing neither extraordinarie calling from god , nor any sufficient warrant out of his word . if it be asked , what mē are to doe in this case ? i answer , first , that they ought rather to flie to god by praier , and to draw neere vnto him in their hearts : and he in mercle will draw neere vnto them . secondarily , that which we doe in meates and drinkes , is also to be done in the houses and places where we dwell . and what is that ? we must sanctifie them to our vse , by the word and praier . noah at gods commandement , went into the arke , abode in it , and came out againe : and when he came forth of it , into the earth afterward ; it is said of him , that he built an altar , gaue thankes to god for his deliuerance , and praied the lord , to vouchsafe him the vse of the earth , as he had before . though abraham had a promise of the land of canaan , to him and his posteritie for euer , yet he went not out of his countrey toward it , till the lord commanded him : and when he was come thither , he built an altar , for the worship and seruice of god. the like he did afterward at bethel . and many yeres after , did iacob offer sacrifice vnto god , in the same bethel , when he came to dwell there . and for this very ende , in the law , by a speciall ordinance the first frutes of the haruest were offered to sanctifie the rest of the corne . and somuch touching the second distresse . the third kind of trouble of mind , is that which ariseth of the tentation of blasphemie , which in regard of the vilenes and vglinesse thereof : is not amisse tearmed by some , the foule tentation . and it is , when a man is troubled in his minde , with blasphemous cogitations and thoughts , directly against the maiestie of god , the father , the sonne , and the holy ghost . as for example : to thinke that god is not iust , mercifull : that he accepteth mens persons : that he hath not knowledge of things , that are done here below , or at least that he doth not regard them : that god cannot doe this or that : that he is iniurious to some men , and partiall to others , &c. these and such like blasphemous thoughts there be , which are not fit to be vttered amōgst men : forasmuch as they are most horrible , and execrable , as any can be conceiued . that we may the better know this temptation , let it be considered , what are the forerunners thereof , and by what meanes , it takes place in the heart possessed of it . sometimes it commeth , meerely and onely of the suggestion of the deuill ; which troubleth the phantasie , euen of those which are in that regard innocent , and casteth into their hearts , impure and vngodly thoughts . sometimes againe , it comes vpon men , by an euill custome : when as they willingly lend their eares , to leude and cursed speeches , that immediatly tend to the dishonour of god , or the wilfull abuse of his word , his iudgements , and mercies : and vpon the hearing , either giue their applause and approbation , though not expressely ; or doe not hinder or stay them , as much as in them lieth . otherwhiles , it creepes into the heart of man by degrees , when he beginnes to waxe cold in gods seruice , to make little conscience of those duties , that immediatly concerne his worship , & consequently inures himselfe , to the taking of the name of god in vaine , by often and eauselesse swearing , for swearing , cursing , &c. by these and such like meanes , is this foule and horrible tentation conuaied into the minde of man. now the danger of it , whether it ariseth frō these , or any other causes , is exceeding grieuous , specially to those , that haue begun to chuse the way of truth , and to applie their hearts to serue god , and to feare his name . for it bringeth forth strange and fearefull effects , as namely , desperation , & manifold horrors & troubles of mind : yea diuers persons haue hereupon bin astonished in such sort , that they haue bin mooued to make dispatch of thēselues ; being in their own iudgement no better , then the very firebrands of hell , now for the curing of this wōderfull trouble , & distraction of conscience , two things are to be done : to wit , inquirie must be made into the next causes , whence this tentation should arise : and after that , the remedie is to be applied . for the first . inquitie must be made , whether the present distresse , had his beginning from the thoughts of a mans owne minde , or from the suggestion of the deuill . for this is in all likelyhood , the next way to minister comfort , to the afflicted partie . it may be saide , how shall a man discerne the thoughts that are from the deuill , from his owne thoughts ? ans. he shall know them by sundrie notes . first , by the entrance of them into the mind . for those that come from the deuill , come speedily , as lightning into a house : and they are after a sort , forced into the minde by violence , so as the partie cannot auoid them : and they come into the minde againe and againe , yea a thousand times in a day , so as , by their often comming , they weaken the memorie , dull the senses , wearie and confound the braine . these are thoughts that come from the deuill , and by him are conuaied from without , into the minde of man. and if such cogitations , were from a mans owne selfe , they would not come with so great vehemencie and celeritie , but with leisure : and they would rise with more moderation , and lesse violence : yea further , the frequent vse of them , would not produce so many , and so fearefull effects as it doth . secondly , such thoughts may be discerned , to come from the deuil , by this signe ; because they are against the very light of nature , against naturall knowledge , reason , & cōscience . for they are most wicked and deuillish , fastning vpon god , things that are most vile and monstrous : whereas commonly , the thoughts that arise frō our owne corrupt nature , are not against the light of nature , though they be most corrupt . the third signe is , that at the first conceiuing of them , the partie is smitten with an extraordinarie feare , his flesh is troubled , and oftentimes , sicknes & faintings do follow . but the thoughts that men conceiue of themselues , cause neither feare , nor fainting , nor sicknes . fourthly , blasphemous thoughts , cannot come ordinarily from the heart of any , saue of those alone , that are of reprobate minds . but the parties that are thus distressed , are honest , ciuill , and such as professe the gospel , at least in shew ; yea sometime they befall such , as are the true mēbers of christ. therfore it is manifest , that they come from without , euen from the deuill casting them into the minde , and not from within a mans owne selfe . in the next place , inquirie must be made , whether the partie doth approoue , loue , & like these and such like thoughts , or no ? to this he will answer , if he be asked , that he abhorres thē as the deuill and hell it selfe : thus euen naturall men will answer , and that truly . after inquirie thus made , the remedie is to be applied . and the first and principall remedic , pertaines to doctrine , and instruction : in which the partie is to be informed of his or her estate ; namely , that the foresaid blasphemies , are not his sinnes , but his crosses . for they are the deuills sinnes , and he shal answer for them : and they are not ours , till we intertaine , receiue , approoue , and giue consent vnto them . for proofe hereof , let this be considered , that vncleane thoughts which haue their residence in the minde of man , are of two sorts : inward , and outward . inward are such , as haue their originall from the flesh , and arise of the corruption of mans nature , though stirred vp by the deuill . and these , at the very first conceiuing , are our sinnes , though they haue no long abode in our mindes : and they are directly forbidden , in the tenth commandement . outward thoughts are those , which haue relation to an outward cause , or beginning : of which sort are those euill thoughts , that be conucied into the minde by the deuill : and if we take no pleasure in them , nor yeeld consent vnto thē , they are not to be accounted our sinnes , but the deuils , by whome they are suggested . the truth hereof appeares in christs example ; into whose minde the deuil cast this blasphemous tentation , therby moouing him to infidelitie , couetousnes , & idolatrie : which neuerthelesse were not his sins , because his holy heart gaue not the least approbation to thē , but abhorred & repelled thē , & therfore was free frō any taint of sin , in or by them . this distinction of thoughts must be remembred . for hence it followes , that blasphemous thoughts , not consented to by vs , are not our sinnes , but the deuils : euen as in like case , when one wickedly disposed , sollicites another to treason , or murder : if the said partie listen not , nor yeild thereto , he cannot be holden guiltie of those crimes . therefore men must not feare those kind of thoghts ouermuch : at least , if they please not themselues ouermuch in them : because , though they be indeede their crosses , yet are they not their personall sinnes , for which they shall incurre the wrath and displeasure of god. againe , they must let them goe as they come : they are not to striue against them , for the more they labour to resist them , the more shall they be intangled with them . the second thing to be vsed in way of remedie , for the staying of the mind in this tentation , is , that though it should be graunted , that the foresaid euill and blasphemous thoughts are our sinnes , yet we are to remember , that they may through the mercie and goodnesse of god , be pardoned : if they be heartily and vnfainedly repented of : yea further , that neither they , nor any other sins ( except that against the holy ghost ) doe condemne him , that praieth against them , and is heartily sorrie for them . it was pauls complaint , rom. 7. 19. that he did not the good which he would doe , speaking of the inward indeauour of his heart : and againe , that he did the euill which he would not , meaning in respect of the corruption of his nature . now vpon this , that he indeauoured to doe that , which was agreeable to the will of god , that he loathed and detested the contrarie , & stroue against his corruptions , how did he comfort himselfe ? marke words following , v. 20. if i do that i would not : that is to say , if against my generall purpose , i sinne against god ; if i be sorrie for it , if i be displeased with my selfe , in that i cannot obey god , in that perfection i desire , it is no more i that doe it , but sinne that dwelleth in me . from this example of paul i gather , that if any man , haue in his minde euill thoughts , and doeth ( as paul did ) grieue , because he thereby offendeth god ; if he doe abhorre them , and pray against them , he shall not be condemned for them ; they shall neuer be laid to his charge . the partie then that is troubled with these thoughts , may vpon these grounds , stay his minde , and comfort himselfe : for if he shall not be condemned for them , then let him not feare them aboue measure . the third point to be remembred is , that the partie must not be alone . for this tentation beginnes , and is confirmed by solitarinesse ; and the parties thus distressed , loue to be apart by themselues , from the societie of others : and for that cause , in case they be lyable to this distresse , they must vse to solace themselues , in good company , that is meere and fit for them : and their mindes are to be exercised , in holy meditation of the word , and singing of psalmes ; and they are to be occupied in good speech and conference . our first parent eue was tempted by sathan , when shee was apart from adam : and our sauiout christ , when he was alone out of company and societie , then was he by the malice of the deuill , in the wildernesse , assaulted with strong and mightie tentations . the fourth point , to be remembred of the partie troubled is , that he must as heartely and earnestly repent him , of those his euill thoughts , as of euill wordes and deedes . for the trueth is , because men haue no more care of their thoughts , then commonly they haue ; therefore the lord iustly suffers the deuill ▪ to plague them , and torment them , by conuaying into their hearts , most vile and damnable cogitations . furthermore , the said partie must labour to be renued in the spirit of his minde , that is , to haue his minde inlightened by the spirit , whereby he may know and vnderstand the will of god in his word . after repentance for euill thoughts , there must follow watchfulnesse , and a carefull circumspection ouer all his waies ; but principally , he must haue an eie vnto his heart , the fountaine of all . keepe thine heart with all diligence , saith salomon : that is , aboue all things see that thou countergard thy thoughts , desires , motiōs , and affections . that the heart of a man may be garded , two rules are to be obserued . first , that the word of god dwell plentifully in it : for by this meanes , it is guided and directed , that it swarue not from god and his word ; and our hearts are then ruled and gouerned by the word , when we know & meditate , vpon the commandements and promises of god. this rule is of speciall vse . for therfore doe men hatch , & breed euill thoughts in their hearts , because they are not takē vp with holy meditations : & hence it is , that the heart of man , is made euen a pray vnto the deuill , because the word of god is not lodged therein . excellēt was the practise of dauid in this case , who kept the word of god in his heart , that he mighe not sinne against him . the second rule of the keeping of the heart , is to establish our thoughts by counsell . it is the wisemans aduise in so many words . prou. 20. 18. wherin he would teach vs , that it is the property of a worldly wise man , in matters of waight , not to trust to his own wit , but to follow the direction and counsel of wise and skilful men . and if this be a sound course in matters of the world , much more ought it to be taken , in the maine matters of religion , and conscience , concerning the heart and soule of man. and therfore by the law of proportiō , it giues vs direction , not once to thinke or conceiue , so much as a thought , but vpon aduice and direction taken at god and his word . thy testimonies ( saith dauid ) are my delight , and my counsellers . and what benefit had he by taking such a course ? surely , by the word of god , which was his continuall meditation , he gat vnderstāding , he became wiser thē the ancient ; it made him to hate al the waies of falshood : it kept him from declining from god , either to the right hand , or to the left . the same rule must be practized of vs , in the vse of our senses , our speeches , and actions , and then shall the heart be kept cleane , and free from these temptations . and seeing this temptation is so dangerous & fearefull , as hath beene said , and doeth ost●● befall men : our dutie is to make conscience , of practising the foresaid rules continually . and thus much concerning the third kinde of distresse of conscience . the fourth distresse of mind is that , which ariseth from a mans owne sinnes , or rather from some one special sinne committed . and this kind of tentation is twofold : for either it is more violent , and lesse common , or lesse violent and more common . the violent distresse of minde , shewes it selfe by feares and terrors of the conscience , by doubtings of the mercie of god , by lamentable and fearefull complaints made to others . nowe question is mooued , howe this violent distresse of minde , arising from our owne sinnes , is to be cured ? answ. that it may be cured by the blessing of god , three things must be done . first , that particular sinne must be knowne , which is the cause of this violent distresse . and here we are to know , by the way : that it is an vsuall thing , with the parties thus distressed , to dissemble and cloake their sinnes : and therefore they will alleadge , that their trouble ariseth frō some euill thoughts , from wicked affections , and from the corruption of nature : whereas commonly men are not distressed , in violent manner , for euill thoughts , affections , &c , but the violent distresse commeth from some actuall and odious sinne or sins done , which wound the conscience , and are the causes of great distraction of minde : and they are many , which hauing bin vpon occasion before rehearsed , i will not now repeat them . onely this must be remembred , that the greater sinnes against the third , sixt , and seauenth commandements , are the maine and proper causes of violent distresses : and the more secret these sinnes are , the more horrour goeth with them . secondly , the particular sinne being known , inquiry must be made , as much as possibly may be , by signes , whether the partie distressed repenteth , yea or no. for except he hath repented , he cannot be fitted to receiue comfort : and vnlesse he be first fitted to receiue comfort , he cannot be releiued in conscience . now if it be found , that the partie hath repented , then care must be had in the next place , that his repentance may be renued , for the particular sinne committed . thirdly , hauing thus done , the comfort must be ministred , for the moderating , or taking away of the distresse . and here remember by the way , that the comforts ministred , vsually & ordinarily must not go alone , but be mingled & tēpered , with some terrors of the law : that being thereby feared , with the consideration of sinne , and of the wrath of god due vnto the same , the comfort may appeare to be the sweeter . the ministring whereof , in case of this distresse , would not be direct and present , but by certaine steppes and degrees : except onely in the point of death : for then a directer course must be vsed . these degrees are two . first , the partie is to be informed of a possibilitie of pardon , that is , that his sinnes are pardonable , and though in themselues they be great , and hainous , yet by the mercie of god in christ , they may be remitted . nowe put the case , that the afflicted apprenhendeth onely the odiousnesse of his sinnes , and the wrath of god due to the same , and in this fit puts off the pardon from himselfe , and cannot be perswaded that his sinne may be forgiuen , what then is to be done ? ans. then for the effecting of this first degree , certaine grounds are to be laid downe , whereupon assurance in that case may be built vp in his heart . the first groūd of possibilitie of pardō is , that the mercy of god is infinite , yea ouer al his works , psal. 145. 9. that the death of christis of infinite price , merit , and value before god. that god is muchin sparing , isa. 55. 7. that with the lord is mercie , and with him is plenteous redemption , psal. 130. 7. that christs satisfaction is not only a a price , but a b coūterprice , 1. tim. 2. 6. able to satisfie for the sinnes of all men , yea for them that haue sinned against the holy ghost : for that sinne , is not therefore vnpardonable , because the offence thereof is greater , then the merit of christ : but because the partie offending neither doth , nor can apply the merit of christ vnto himselfe . an ancient father vpon cains words , my punishment is greater then i can beare , saith , thou liest cain , for gods mercie is greater then thy sinnes . the mercie of god was very great to manasses , and to salomon , and to many others , though they were great offenders . the second ground . men of yeares , liuing in the church of god , and knowing the doctrine of saluation , shall not be condemned simply for their sinnes , but for lying in their sinnes . vpon this ground , i say , that men distressed must be grieued , not so much for committing of sinne , as for lying and continuing in sinnes committed . a third ground . it pleaseth god many times to leaue men to themselues , and to suffer them to commit some sinne that woundeth consceence . it is true and cannot be denied . but we must withall remember , that sinnes committed , doe not vtterly take away grace , but rather make it the more to shine and shew it selfe . for god in mercie turneth all things , euen sinne it selfe , to the good of them that be his : and therfore sinne committed cannot either waste , or extinguish grace receiued , but by diuihe dispensation , serueth to amplifie and inlarge the same ; so as where sinne aboundeth , there grace aboundeth much more . rom. 5. 20. and the lord said to paul , beeing in great extremity . 2. cor. 12. 9. my grace is sufficient for thee , for my power is made perfect through weakenes . hence it appeareth , that the grace of god is not vtterly lost , but appeareth liuely in the time of distresse . the fourth ground is this . the promises of god touching remission of sinnes , and l●fe eternall , in respect of beleeuers are generall , and in regard of all and euery man indefinite : that is , they doe not define , or exclude any person , or any sinner , or any time ; onely they admit one exception , of finall impenitencie . here a question may be mooued , howe long he that ministreth comfort , must stand vpon the possibilitie of pardon ? i answer , vntill he hath brought the partie distressed , to some measure of true repentance : and this beeing done , then he is to proceede to the second degree of comfort . the second degree of comfort is , to teach , that the sinne or sinnes of the partie distressed , are indeede pardoned . but it may be asked , vpon what signes may this comfort be applyed ? i answere , vpon these two . first , if the partie distressed confesse , that he or shee is heartily grieued , that by their sinne or sinns , they haue offended so louing and so mercifull a god. secondly , if they professe , that they desire with all their heart , to be reconciled vnto god in christ : and at least doe desire to repent for their sinnes ; and withall doe carrie in heart , a purpose to sinne no more , but in all things , ( as much as in them lieth ) to performe newe obedience vnto god. nowe for the better enforcing of this comfort , some textes of scripture , fitting this purpose must be rehearsed , as for example , matth. 9. 12 , 13. i came not to call the righteous , that is to say , those that iudge themselues righteous , but sinners , that is , those which are grieued , because in their owne conscience , they are vile and hainous offenders , to repentance . againe . matth. 11. 28. come vnto me , allye that are wearie , and ●eauie laden , and i will refresh you . to conclude this point , there remaines yet a further question to be resolued , and that is this . a man after repentance , for some grieuous sinne , falls into it againe , and is distressed more then before : it is a case somewhat grieuous . for we knowe , that if a man be recouered of an ague , and through distemper in diet , or otherwise , makes a relapse in●o it againe , his case is often desperate , and he hardly scapeth with his life . in the same manner , it is a dangerous case , if after repentance , men make a relapse into the same sin againe . it may then be asked , how such persons may be recouered after a relapse ? i answer , though we finde not any one particular example in scripture , of any one person , that was restored againe after a relapse : yet neuerthelesse there is some comfort for such persons . vpon what grounds may some say ? ans. men that haue not so much as a drop of mercy , in cōparison of god , must forgiue their brethrē often & many times , yea as our sauiour christ saith to peter , till seuenty times seauen times , if they returne & say it repents them . now god is infinite in all his attributes . he is much in sparing : with him is plenteous redemption : and therefore he will questionlesse , vpon true repentance , often forgiue & forget , euen the same sinne iterated againe and againe . nowe these persons are to be releiued in this sort . first they must haue their consciences setled in this point , that their relapse is pardonable , though very dangerous . for proofe hereof read esay ▪ 2. 18. where mention is made of diuers apostataes , that were by god called to repentance , with promise of pardō , if they turned vnto him . and in luk. 15. the prodigall child , ( by whome i vnderstand one , that after grace receiued , ●ell from his repentance and obedience to god ) when he did but purpose in his heart to returne againe , was pardoned , and receiued into fauour . in the 2. cor. 5. 20. paul saith to the corinths , that were fallen away ▪ we pray you in christs steade that ye be reconciled vnto god. secondly , beeing thus setled in cōscience , they must againe repent them of their sinnes . thirdly and lastly , they are to be comforted , with the promise of remission of sinnes , after that some signes of renewed repentance for sins past , haue beene giuen . the second tentation or trouble of minde , which is more common and lesse violent , befalls the children of god : and it is a griefe of heart , more or lesse , wherby men are troubled , in respect of the want of grace in their hearts , and defects of obediēce in their liues . paul the deere seruant of god , was possessed with this trouble of minde , as we may read , rom. 7. and indeede there is no childe of god , but more or lesse , one time or other , he feeles the stings of sinne , & the buffe●ings of satan , which cause griefe in his heart . but this griefe is a notable grace of god , and therefore they which want it , must labour to haue it , and they which haue it , must not seek to put it out , but to keep it in measure & order . and the grounds of comfort , whereby the heart may be staied in this sorrow , that it be not immoderate , may be these . i. ground . it is gods will , that the worke of sanctification , or regeneration , should be imperfect in this life , and remaine vnfinished til death . this point needs no proofe , for it is manifest both in the word of god , and in daily experience . the reasons for which god will haue it to be so , may be these . first of all , god giues grace , according to the measure , and manner of our receiuing of it , which in this life is imperfect . some giftes of god in christ , bestowed on his seruants , as remission of sinnes by his death , and iustification by his obedience , are not put into vs , but are only applyed and made ours by imputation . some other giftes there be , which are infused and put into vs , as namely , sanctification , regeneration , the loue of god and man : and by one of these two meanes , to wit , either by imputation or infusion , are all the giftes of god in christ made ours . yet before we can haue them , we must receiue them : and the meanes whereby we receiue them is faith , which god hath ordained , to be the hand of our soules , to receiue his benefits bestowed on vs. which faith because it is weake and imperfect , in this life , therefore the gifts which we receiue thereby , are also imperfect . for though gods benefits be like a bottomlesse sea , yet the faith , whereby we lay hold of them , is like vnto a vessell with a narrowe necke , which though it be cast into the great ocean , receiues but a litle water at once , & that by degrees , drop by droppe , according to the widenesse of the mouth . and hence it is , that though the giftes of god without vs , which are ours by imputation , be perfect ; yet all such graces as are put into vs , are weake and imperfect . secondly , if any seruant of god , should be perfectly regenerate , and made absolutely holy in this life : then he should fulfill the morall lawe , and so become a sauiour to himselfe : and by the tenour of the law haue life : & so should not christ be a sauiour properly , but only an instrumēt , to dispose vs , to the keeping of the law , whereby we might saue our selues . but there is one only al-sufficiēt sauiour , christ iesus : & the beginning , the middle , & the accōplishment of our saluation , is to be ascribed to him alone . thirdly , it is the will of god , that his owne children , with whome he is well pleased in christ , should bee brought to nothing in themselues , that they might be all in all out of themselues in christ : beeing , as it were , emptied of selfe-loue , and of all confidence in their owne goodnesse . but if sanctification should be perfect at the first , then a man should not goe out of himselfe , but would rather stay as he is , and rest contented in his own goodnesse . for this cause paul , after his exaltation , was buffered by satans temptations , that he might not be exalted out of measure , 2. cor. 12. but should content himselfe with this , that he was in the loue and fauour of god in christ. ii. ground is : to consider , what makes a man professing christ , accepted of god , and howe much he himselfe must doe , for this ende ? the substance of all things to be done of vs for this ende , that we may become the children of god , may be reduced to three heads . first of all , we must heartily bewaile our sinnefull liues past , and seriously humble our selues , in regard of our owne sins , both of heart and life : and if by occasion wee fall into any sinne , we must not lie therein , but by speedie repentance , recouer our former estate . secondly , in regard of the sinnefulnesse of our hearts and liues , in times past , we must rest our selues on gods mercie alone , flying to the throne of mercie for the pardon of them all . thirdly , we must indeauour in the course of our liues afterward , to performe obedience to god in all his commandements : that thereby we may shew our selues thankefull to him for his mercie . consider the examples of this practise in gods children . all that dauid that worthy seruant of god could doe , after his sinnes committed , to bring himselfe againe into the fauour of god , whome he had offended , consisted of these very heads , which haue beene named ; repentance , confidence , and affiance in gods mercie , and performance of new obedience . and this his practise was verified , amongst many other places , specially in the 119. psalme , and in all the psalmes commonly called penitentiall . againe , the prophet daniel was accepted of god onely for the doing of these things . dan. 9. and in like manner was paul , and the rest of the apostles . yet here remaines a great difficultie . many a good seruant of god , may , and doth truly say of himselfe , i bewaile my sinnes , and doe in some sort rest on gods mercie , and withall i endeauour to performe new obedience : but alas ! here is my griefe , i cannot doe these things as i would . in matter of sorrow and griefe , i am troubled with hardnes of heart : in occasions of boldnes and confidence , with doubting : in indeauour to obey , with many sinnes , and sundrie faults . for the staying and moderating of this griefe , these rules may further be remembred . the first rule . if there be in the minde , a purpose not to sinne , in the wil , a desire to please god , and in the whole man , an indeauour to performe the purpose of the minde , and the desire of the will : marke what follows vpon this : god in mercie accepteth the purpose and will to obey , for obedience it selfe ; yea though a man faile in the very act , and doe not so well as he should . this is a great mercie of god , and we can neuer be sufficiently thankfull for the same . but yet that we may not here delude our hearts with conceits , and blesse our selues in vaine : we must know , that god doth not alwaies accept the will for the deede , vnlesse there be a constant purpose in heart , a true desire in will , and some resolued endeauour sutable in the life . malach. 3. 17. goa spares them that feare him , as a father spares his owne child . how is that ? though the childe beeing commanded some busines , goeth about it very vnhandsomly , and so the deede be done to small purpose : yet the father accepts it as well done , if he see the childe yeelde vnto his commandement , and doe his indeauour , to the vttermost of his power . euen so will god deale with those that be his children . but how will some say , can god accept a worke of ours that is imperfect ? ans. so farre forth , as the obedience is done in truth , so farre forth god accepts it , because it is his own work in vs : and as it is ours , he pardons it vnto vs , because we are in christ. a second rule is laide downe , rom. 7. 19. where paul saith to this purpose , the good which i would doe , i doe not , and the euill which i would not , that doe i. in these words , is set downe the state of all regenerate men in this life : and the meaning is this . the good things which god hath commaunded , i doe them , but not as i would , and the euill forbidden i auoid , but not as i would . this we shall see to be true by comparing the voyces of three kindes of men together . the carnall man saith , i do not that which is good , neither will i do it , and that which is euill i do , and i will do it . contrariwise , the man glorified , he saith , that which is good i do and will do it , and that which is euill i do not , neither will i do it . the regenerate man , in a midle betweene them both , he saith ; the good things commanded i do , but not as i would ; the euill things forbidden i auoid , but not as i would . and this is the estate of the child of god in this life , who in this regard , is like vnto a diseased man , who loues his health and therefore obserues both diet and physicke : and yet he often falls into his fit againe , ( though he be neuer so carefull to obserue the rules of the physitian ) by reason of the distemperature of his bodie : and hereupon is faine to goe to the physitian the second time for new counsell . in like manner , gods children , haue indeede in their hearts , a care to please and obey god ; but by reason of sinne that dwelleth in them , they faile often , and so are faine to humble themselues againe before him , by new repentance . againe , the seruants of god are like to a man , by some suddaine accident cast into the sea , who in striuing to saue himselfe from drowning , puts to all his strēgth , to swimme to the shore , and being come almost vnto it , there meetes him a waue or billow , which driues him cleane backe againe , it may be a mile or further , and then the former hope and ioy conceiued of escape , is sore abated : yet he returnes againe , and still labours to come to the land ▪ and neuer rests till he attaine vnto it . iii. ground . he that is indeede regenerate , hath this priuiledge , that the corruption of nature , is no part of him , neither doth it belong to his person , in respect of diuine imputation . paul saith of himselfe , rom. 7. 17. it is no more i , but sin that dwelleth in me . in which words , he distinguisheth betweene his owne person , and sinne that is in him . for in man regenerate , there be three things , the bodie , the soule , & the gift of gods image restored againe . now touching the corruption of nature , that is in his person , and so may be said to be his ; but it belongs not to the man regenerate , it is not his , because it is not imputed to him , and so indeede is , as though it were not in him . the apostle 1. thes. 5. 23. praies for the thessalonians , that god would sanctifie them throughout , and preserue their whole spirit , soule , and bodie . of which place ( amongst many ) this exposition may be giuen . the apostle speaking of men regenerate , and sanctified , makes three parts in them : bodie , soule , and spirit : and by spirit , we are to vnderstand , not the conscience , but the gift of regeneration , and sanctification , which is in the whole man bodie & soule , opposed to the flesh , which in a naturall man , is that which is called the old man , rom. 7. and the praier which paul makes in the behalfe of the thessalonians , teacheth vs in effect thus much ; that though corruption remaine in the regenerate , after regeneration ; yet in respect of diuine acceptation , he is accoūted as righteous , and so continueth : his sinne , ( by the mercie of god in christ ) not beeing imputed to him to condemnation . and so much for that point . now these grounds of comfort , and others of the like nature , may serue to sustaine and vphold the hearts of the children of god , when they shall be pressed and troubled , in consideration of their estate in this life , which cannot till death , be fully freed , from much weaknes and manifold imperfections . the fifth and last kinde of temptation or trouble of mind , ariseth from a mans ovvne bodie . before i enter to speake thereof , one question , in the meane time , must be answered , namely , how the bodie should , or how it can trouble the minde , considering that the soule or mind , is not bodily , but spirituall : and it is against reason , that that which is bodily , should either alter or trouble a spirit . for an answer hereunto , these things must be considered . first of all , the actions of man , doe proceede from one onely fountaine , and common cause , the soule ; and are done by the power thereof . the bodie of it self , is not an agent in any work , but as it were a dead instrument , in & by which the soule produceth all actions and workes . secondly , the most of the workes of the soule , and minde of man , are such , as are performed by the bodie , and the parts thereof , and by the spirits that are seated in the bodie , as by instruments . indeede some actions of the soule & mind , are done without the helpe of the bodie ; but i say , that the most actions thereof , are performed by the bodie , and spirits therein contained . yet these spirits in thēselues , are no agents at all : but the onely agent in any worke , is the soule it selfe . for example : the vsing of the outward senses , as of sight , hearing , tasting , touching , smelling , as also of the inward , as imagination , memorie , &c. all this is done by the braine , and the parts of the braine , as proper instruments . all affections both good and bad , are acted by the soule ; but yet they come from the heart , as the seat thereof . so also the power of nourishment , comes from the liuer , as the instrument , whereby the soule nourisheth the bodie . now then the bodie affecteth the soule and minde thus : the bodie and the soule are so ioyned together , that they make one person , and thus , the bodie beeing troubled , the soule is also troubled : yet is not this done , by any diuiding of the soule . for it cannot be diuided . neither by diminishing the parts of the soule , but onely by corrupting the action of the minde , or more properly , by corrupting the next instrument of the minde . this may be conceiued by a comparison . a skilful artificer in any sciēce , hath an vnfit toole , and a naughtie instrument to worke withall : his skill is good , and his abilitie is sufficient , but his instrument whereby he worketh is vnperfect : and therefore he brings forth an imperfect worke . now his toole takes not away the skill of his workmanship , nor his power of working , but keepes him frō doing that well , which otherwise he should and could doe well . in like manner , the body beeing corrupted , hinders the worke of the soule . it doth not take away the worke of the soule , nor the abilitie of working : but because it is a corrupt instrument , it makes the soule to bring forth a corrupt worke . the temptation followeth . the bodie causeth the trouble of the mind two waies , either by melancholie , or by other strange alterations in the parts of the bodie , which oftentimes befall men : in what sort we shall see afterwards . for it is a very common thing , yea more common then the former . touching melancholy , sundrie things are to be considered for our instruction , and for the remedie of that euill . and first of all , if it be asked what melancholie is ? i answer , it is a kind of earthie & black blood , that is specially in the splene , beeing stopt ; which conuaieth it selfe to the heart , and the braine , and there partly by his corrupt subsiāce , and specially by his contagious qualitie , annoyeth both heart and braine , beeing the seat & instrument of reason . the second is , what are the effects and operations of melancholie ? ans. they are strange , and often fearefull . there is no humour , yea nothing in mans bodie , that hath so strange effects , as this humour hath , beeing once distempered . an auncient diuine calls it the deuills bait , because the deuill , by gods iust permissiō , conueies himselfe into this humour , and worketh strange conceits . when the euill spirit came vpon saul , it so tempted him , that he would haue slaine him that was next vnto him : how so ? surely , because god in iustice withdrew his spirit of gouernment from him , and suffered satan , to enter into the humour of choler , or melancholie , or both , and by this meanes caused him to offer violence to dauid . now the effects thereof in particular , are of two sorts . the first effect , is in the braine and head . for this humour being corrupted , it sends vp noysome spirits , and filleth the instrument of reason ( as it were ) with a myst , and makes it vnfit to vse reason . hence followes the first effect , strange imaginations , conceits ▪ and opinions , framed in the minde : which are the first worke of this humor , not properly : but because it corrupteth the instrument , and the instrument beeing corrupted , the facultie cannot bring forth good , but corrupt actions . for example . that which they call the beast● like melancholie is , when a man thinkes himselfe to be a beast of this or that kind , and carries himselfe accordingly . of this sort , are those , that thinke themselues to be a wolues , and practise wolvish behauiour . thus we read , dan. 4. 30. that nebuchad-nezzar liued , behaued himselfe , and fed as a beast . some say , that he loss his soule , and had the soule of a beast . but they er●e . for there is no such transportation of soules into bodies , either of men , or beasts . others thinke , that nebuchadnezzar was smitten in the brain with this disease , and in a beastly imagination carried himselfe as a beast . and this interpretation is not against the text : for in the 31. verse of that chapter it is said , that his minde came to him againe : and therefore in the disease , his vnderstanding , & the right vse of his reason was lost . and the like is true in historie , by diuers examples , though it were not true in nebuchadnezzar . againe , take another example , that is common and ordinarie . let a melancholike person vpon the sudden , see some fearefull thing , the strength of his imagination presently fasteneth the thing vpon himselfe . as if he see or heare that a man is hanged , or possessed with a deuill , it presently comes to his minde , that he must be hanged , that he is or shall be possessed . likewise vpon relation of fearefull things , presently his phantasi : workes , and he imagineth , that the thing is alreadie , or shall befall him . and this imagination , when it enters once & takes place , it brings forth horrible and fearefull effects . the second effect or worke of melancholie , is vpon the heart . when the mind hath conceiued and framed fearefull things , there is a concord and consent between heart & affection , & then comes affection , and is answerable to imagination . hence doe proceede exceeding horrors , feares , and despaires , and yet the cōscience for all this vntouched , and not troubled or disquieted . thirdly , it may be demanded , whether there be any difference betweene the trouble of cōscience and melancholie ? for many hold , that they are all one . ans. they are not all one , but differ much . affliction of conscience is one thing , trouble by melancholie is another : and they are plainly distinguished thus . first , when the conscience is troubled , the affliction it selfe is in the conscience , and so in the whole man. but in melancholie , the imagination is disturbed , & not the conscience . secondly , the conscience afflicted , hath a true and certen cause , wherby it is troubled , namely , the sight of sinne : but in melancholie , the imagination conceiueth a thing to be so , which is not so : for it makes a man to feare and despaire , vpon supposed and fained causes . thirdly , the man afflicted in conscience , hath courage in many things : but the melancholike mā feares euery man , euery creature , yea himselfe , and hath no courage : when there is no cause of feare , he feares . fourthly , imaginations in the braine caused by melancholie , may be cured , taken away , and cut off by meanes of physicke : but the distresse of conscience , cannot be cured by any thing in the world but one , and that is the blood of christ , and the assurance of gods fauour . fourthly , the way to cure melancholy is this . first the person troubled must be brought to this ; that he will content himselfe , to be aduertised and ruled , not by his owne , but by the iudgement of others , touching his owne estate : and by this shall be reape much quiet and contentation . secondly search & triall must be made , whether he hath in him any beginnings of faith and repentance or no. if he want knowledge of his estate , then meanes must be vsed , to bring him to some sight and sorrow for his sinnes , that his melancholy sorrow , may be turned into a godly sorrow . if he want faith and true repentance , some good beginnings thereof must be wrought in his heart . thirdly , when he is brought to faith in gods mercie , and an honest purpose not to sinne any more ; then ▪ certaine mercifull promises of god , are to be laid before his eies : and he must be exhorr●d , to rest vpon these promises , and at no time to admit any imagination or thought , that may crosse the said promises . now the promises are these and such like : psal. 34. 9. no good thing shall be wanting to them that feare god. psal. 91. 10 no euill shall come neere the godly man. 2. chron. 15. the lord is with you , while you are with him , and if you seeke him , he will be found of you . iam. 4. 8. drawe nere to god , and he will draw neere to you . and the best meanes to cause any man thus diseased , to be at peace with himselfe , is to hold , beleeue , & know the truth of these promises , and not to suffer any bythought to enter into his heart , that may crosse them . moreouer , though the former promises may stay the minde , yet will they not take away the humour , except further helpe be vsed . therefore the fourth and last helpe , is the arte of physicke , which serues to correct and abate the humour , because it is a meanes by the blessing of god , to restore the health , and to cure the distemper of the bodie . and thus much touching the trouble of minde , caused by melancholy . the second meanes whereby the bodie annoies the minde is , when it occasions trouble to the minde , by strange alterations incident to the bodie . when a man beginnes to enter into a phrensie , if the braine admit neuer so little alteration , presently the minde is troubled . thus by the trembling of the heart , many fearefull imaginations are caused , when a man knowes not the cause . the same is procured by the swelling of the splene , by the rising of the entralls , by strange convulsions , and such like . the remedie hereof is this . first it is still to be considered , whether the partie thus troubled hath true faith and repentance or no. if he hath , it is so much the better . if ▪ he hath not , the first dutie is to vse all meanes , to stir vp in him some godly sorrow for his sinnes . secondly , this beeing done , meanes must be vsed to take away the opinion conceiued , and to giue information of the alteration of the bodie , and of the true cause thereof . this beeing knowne , the griefe or feare conceiued , will easily be staid . for take away the false opinion , and informe iudgement , and the whole man will be the better . thirdly , the opinion beeing altered and reformed , it may be the alteration in the bodie will remaine : the partie therefore in that case must be taught , that it is a correction of god , and that god doth not barely suffer the correction to be inflicted , but is the very author of it : and therefore the partie is to be well pleased , and to reioice in that will of god. for euery present estate , whether it be good or badde , is the best state for vs , because it comes by the wil of god. and thus much touching the distinct kindes of distresses of minde . i adde this one thing further , that if we make examination of the estate of such persons , as are troubled with any of these fiue temptations , we shall not vsually find them single , but mixed together , especially melancholy , with some other temptations . and so much of the first sort of questions , concerning man simply considered in himselfe . finis . notes, typically marginal, from the original text notes for div a09364-e60 prou. 18. 14. rom 14 2● ▪ heb ▪ 4. ● ▪ psal. 119. v. 49 , 50. a decr●● . de peni●ent : dist . 6. cap. ● caue●t spiritualis iudex , vt sicut non cōmi●●● cr●m●● nequiti● , 〈◊〉 non care ●t munere scienciae . b iudices in cau●●s poenitentium . bella● . d● paen . lib. 3. ca. 2. concil . t●id . ●ess . 14. can 9. mark. 2. 10. r●u . ● . 8. 2. cor. 5. 20. c theophylact. comment in ioan. 8. 34. & hieron . lib. ● ▪ comment . in math. super verba . tibi dabo claues . emanuel sa. in aphori● . confessatio●● . concil . t●id ▪ ses● . 6. cap. 9. a matth. 14 31. iam 1. 6. rom. 4. ●0 . concil . trid. ●e●● . 14. can . ● psal. 19 〈◊〉 . a 〈◊〉 veniale , quod non ●olli● or sinem ●d vltimum finem , vnde non mer●tur poenam ●●ernam , sed t●mpo●alem . iacob . de graphi●s : decision . aur●ar ca● . con●c . lib. 1. cap. 6. 1. ioh. 3. 4. concil . trid. i●●● . 14. can . ●● . notes for div a09364-e1250 iam. 5. 16. o splendida pecc●●● . act. 1● . 1. ioh. 3. 4. in p●cc●to ●ihil positivum . 1. cu●p● . 2. rea●●s . 3. p●●● . 4. macul● . act ▪ 3. 17. 1. ti● ▪ ● . 〈◊〉 . iob ●1 . 14. psal. 36. 2 , 3. a ignoran●i● iuris . b ignorancia fact● . voluntas 〈◊〉 cogitur . ●●o● . ● ▪ ● ▪ rom. 7. 18. and 22. 23 ▪ psal. 19. 1● . numb . 15. 〈◊〉 . math. ●5 . 42 ▪ 43. gen. 4. ●0 . gen. 1● . 20. exod. 3. 7. iam. 5. 4. act. 17. 30. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 8. ● . psal. ●9 . exod. 4. ●5 . 1. king . 22. 2. king . 17. 1. sam. 2. 25. matth. 1● . 1. cor. 6. 18. 1. tim. 5. 22. fro● . 〈◊〉 . 15. ● . ti● . 5. 24. 2. pe● . 2. 21. math. 5. 2● . ● . cor. 〈◊〉 . 〈◊〉 . ●●m . 1. 15. math. 15. 19. act. 15. ● . prou. 4. 23. psal 19. 1● . rom. 14. 23. act. 238. act. 16. 33. mat. 10 17. &c. math ▪ 38. 2. sam. 12. 13. psal. 32. 5. luk. 15. 18. psal. 19. 12. 2. cor. ● . 1● . 2. sam. ●8 33. psal. 51. act. 11. ●3 . ezek. ●8 . 21. ioh. 15. 5. iam. 2. 20. ● . king. 23. 25. gen. 3● . 9. ●0 . 2. sam. 16. 10. mark. 7. 7. 1. cor. 8. vlt. 1. cor. 10. 3● . psal. 143. 2. daniel 9. 8. 9. 〈…〉 5 ▪ 11. rom. 5. ● . chap. 3. v. 2. col 3 26. rom. 8. 19. gal. 3. 2● . prou. 18. 14. ● . tim 2. 4. act. 17. 3● . esa. 49 ● . ● . ioh ▪ ● . 1● . ● . cor. ● . 1● . matth. 5. 6. r●●●l . ●1 . 6. psal. 10. 1● . psal. 14● . 1● . 2. cor. ●● . 〈◊〉 . 3● . ● ▪ luk. 15. 17 , 18. 2. sam. 1● . 1● . 1. iohn . ● . 14. maior . minor. conclusio . eccles. 4. 10. c●●● 3. iob. 6. 4. iob. 13. 26. iob. 16. 9. psal. 6 . iob. ●0 30. iob. 15. 8. psal. 32. iob. ●9 . ●9 . rom ▪ ● . 〈◊〉 . exod. 14 ▪ 15. 2. cor. 12. 9. 2. sam. 15. 26. ●om . 9. 3. luk ▪ 4. 1● . psal. 77. 1● . ● . sa● . ● . hab. ● . 4. psal. ●30 . rom. 4. 18. psal. 6. and 77. 2. ch●o 33. 11 , 12. dan. 9. 〈◊〉 , 2● . lament . 3. 40. rom. 8. 28. esa. 45. 7. amos 3. 6. ierem 30. 11. g●n 50. 19 , ● . 2. sam. 16. 10. gen. 45. 5. & 50. 20. micah . 7. ● . 2. pet ● 5 , 6. psal 91. 15. psal. 13. 4. psal 50. 1● . hab. 3. ● . 1. cor. 10. 13. phil. 1. 29. consideration . g●n . 42. 〈◊〉 . humilia●●on . luk. 15. 17. &c. psal. 30. 7. amendment . heb. 12. 21. 1. co● . 11. 32. ioh. ●5 . a●negation . inuocation . hos. 5. 15. patience . rom. 5 3. obedience . heb. 5. 8. heb. 1● . 7. iob ● . gen. 6 ▪ . ier. 25. 12. exod. 〈◊〉 . 41. hab. 2. ● . ● dan 9. v. 2. reu. 21. 4. exod. 23. 28. deut. 7. 2● . pag. 112. psalme 37. 37. 2. cor. 4. 17. heb. 10. 37. psal 39. 4. psal. 90. 12. 1. cor. 15. rom. 7. 14. 23 , &c ● . pet. ● . 〈◊〉 ▪ heb. 1● . 14. 2 cor. 5. 6. phil 1. 23 , ap●● ▪ 22 4 1. ioh. 3. ● . m●●th . 25 34. 1. cor. 7. philip. 3. ●0 . 1. 2● . heb 11. 10. ioh. 16. 20. matth. 5. 4. prou. 14. 13. luk. 6. 23. rom. 14. 〈◊〉 . iob. ●1 . 13 , 14 , 15. ioh. 16. 〈◊〉 . prou. 1● . 13. luk. 1● . 10. and 16. 〈◊〉 . iob. 20. ● . iohn 17. ● . heb. 11. 1● . gen. 49. 1● . ioh 3 14. 15. ● . sam. 30. 6. 2. cor. 1. ● . 〈◊〉 ▪ 9● ▪ 10 , 〈◊〉 ▪ luk 1● ▪ 15. gen. 8. ●0 . 〈◊〉 . 1● ▪ 〈◊〉 . 13. ● . g●● 〈◊〉 . te●●atio f●da . eph. 4. 23. 24. prou. 4. ●3 . psal. 119. 11. psal. 119. ●4 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. chro. 33 13. 2. sam. 7. 14. 15. esca di●bo●● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aytokatakritos or, the sinner condemned of himself being a plea for god, against all the ungodly, proving them alone guilty of their own destruction; and that they shall be condemned in the great day of account, not for that they lacked, but only because they neglected the means of their salvation. and also, shewing, how fallacious and frivolous a pretence it is in any, to say, they would do better, if they could; when indeed all men could, and might do better, if they would. by one, that wisheth better to all, than most do to themselves. ford, thomas, 1598-1674. 1668 approx. 424 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a39932 wing f1511b estc r222667 99833814 99833814 38292 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. a39932) transcribed from: (early english books online ; image set 38292) images scanned from microfilm: (early english books, 1641-1700 ; 2208:04) aytokatakritos or, the sinner condemned of himself being a plea for god, against all the ungodly, proving them alone guilty of their own destruction; and that they shall be condemned in the great day of account, not for that they lacked, but only because they neglected the means of their salvation. and also, shewing, how fallacious and frivolous a pretence it is in any, to say, they would do better, if they could; when indeed all men could, and might do better, if they would. by one, that wisheth better to all, than most do to themselves. ford, thomas, 1598-1674. [14], 256 p. printed for edward brewster, and are to be sold by giles widowes, at the maiden head, over against the half-moon, in aldersgate-street, near jewen-street, london : 1668. first word of title in greek. one, that wisheth better to all, than most do to themselves = thomas ford. copy has print show-through; tightly bound. reproduction of the original in the william andrews clark memorial 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 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illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. theology, doctrinal -early works to 1800. 2003-12 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-03 jonathan blaney sampled and proofread 2004-03 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion αυτοκατακριτος or , the sinner condemned of himself : being a plea for god , against all the ungodly , proving them alone guilty of their own destruction ; and that they shall be condemned in the great day of account , not for that they lacked , but only because they neglected the means of their salvation . and also , shewing , how fallacious and frivolous a pretence it is in any , to say , they would do better , if they could ; when indeed all men could , and might do better , if they would . by one , that wisheth better to all , than most do to themselves . hos. 13.9 . o israel , thou hast destroyed thy self , but in me is thy help . ezech. 33.20 . o ye house of israel , i will judge you every one after his wayes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed for edward brewster , and are to be sold by giles widowes , at the maiden-head , over against the half-moon , in aldersgate-street , near iewen-street , 1668. the preface . we are all by nature , as much inclin'd to hide and excuse sin , as we are to commit it . sin and shifting ( as one saith well and truly ) came into the world together : and we have drawn both alike , from the loynes of our first parents . no sooner had they sinn'd , but they hid themselves : and no sooner had god found them out , but they fell to excuse themselves . the man puts the fault upon the woman : and she again turns it over to the serpent . yea , ( as calvin and others observe upon gen. 3.12 . ) adam spared not to charge god himself , by saying , the woman , whom thou gavest to be with me , she gave me of the tree , and i did eat . as much as if he should have said , if thou hadst left me alone , as i was , i had never done as i did . now among all those many inventions , which men have sought out , to excuse themselves in their sins , this is one , and a chief one , viz. that they never had light enough to convince them , that their way was not good before god. they confess , their ministers have cryed out against them , and often passed sentence upon them , as men running headlong to their own destruction : but they never met with such ministers , as had arguments strong enough to perswade them to alter and change their way . had this been once done to the purpose , there had been no more adoe ; they should soon have amended all , that others knew to be amiss . but in this the ministers are still wanting , and so long as they are so , they have reason ( as they think ) for what they do . for themselves , they are good natur'd , and well dispos'd , and their endeavour hath been , and still is , to do their utmost , so as if there be a fault , they know not how to help it , the blame must lye somewhere else . they love god with all their hearts , and labour ( what in them lieth ) to keep his commandments , repenting every day with hearty sorrow , for all they have done amiss . indeed , they meet with many hindrances , so as they cannot do as they would . but so long as they are willing , and well minded , they are confident god will bear with them , though they cannot make so fair a shew , nor flourish it , as some professors , who ( as they think ) in their doings and dealings are none of the best . having these , or the like perswasions , they keep up an inveterate prejudice against all pretences to more circumspect and precise walking , such as the apostle adviseth , eph. 5.15 , 16. and bless themselves in their own hearts , promising rest and peace to their souls , even when they walk after their own devices , because they do ( as they perswade themselves ) the best they can , and would with all their hearts do better , if they could . now , that which is intended in this ensuing discourse , is to demonstrate , that all these are fallacious pretences , and that there is no want of means and helps to their conviction and conversion , but they have light enough , which they suppress , and keep under , as the gentiles did , ro. 1.18 . and out of a desire to satisfie their fleshly lusts , refuse to follow whither scripture and reason lead them . for their quarrels and exceptions , they are like those of the iews , in our saviours time . why dost thou make us to doubt ? if thou be the christ , tell us plainly . what sign shewest thou , that we may see , and believe ? as if they wanted nothing but light , to see , whether he was the messias indee● . if they could once be assured of that , they needed not to be perswaded any further , he should have disciples and followers enough . yet none of us ( i hope ) will say of those iews , they had not light enough , when the sun of righteousness arose to shine upon them . nor dare we ( i suppose ) excuse them , notwithstanding all their exceptions from the guilt of crucifying the lord of glory . and then , how can any of us look on our selves , as more excusable than they ? hereupon all they , who retain so good an opinion of themselves , and are alwayes questioning and quarrelling others , that are dealing with them , for the good of their souls , ( just as the iews did our saviour ) might do well to enquire , whether the same spirit of contradiction be not in them , that was in those iews . to pick quarrels , and make objections , and put others to answer them , is no hard work for any to do , that have a mind to it . but to do the will of god , as he requires it to be done , is hard work to flesh and blood , and calls for self-denial , and renounicing our own wills. and what if this be it , and nothing else , that lieth at the bottom of all those fair pretences , which are made by many , of their being not convinced and satisfied in their judgements and consciences , about the matters of gods kingdom , and their own salvation . wherefore they should consider more seriously , whether he that searcheth the hearts , and will bring to light the hidden things of darkness , do not see , they pretend one thing , and mean another ; and whiles they like not the light that shines to them , they would fain excuse it , by saying , they have not light enough . wherefore i would fain perswade all , to have no such good opinion of themselves , but rather to search and try their hearts and wayes , till they discern and discover that enmity which is in them against the righteous & holy wills of god. for the apostle resolves , ro. 8 ▪ 7. that such a root of bitterness there is in all men by nature , and he that knows any thing of himself , cannot be ignorant of it . i say again therefore , let no man bless himself in a fond conceit ( no better than a sick mans dream ) of the goodness of his own heart . for so long as men do this , they do but lock and bolt up all the passages of their souls , that nothing god doth or saith , can have entrance into them , or make any impression upon them . these are farr from judging themselves , or justifying god ; but say in effect , as israel of old , ezech. 18.25 . the way of the lord is not equall . these men are indeed far from righteousness , and wholly indispos'd to learn it . their souls are as some old sores , so nasty and filthy , as they must be wash'd and wip'd , before any healing plaisters can be laid on them . or as some mens bodies , so foul , and full of bad humours , as they must have preparatives , to make way for the intended medicines , which otherwise will have no efficacy or operation . now this discourse is intended only as a preparative , to make way for other physick , by rowsing men up to consider , in what a condition they are , and that there is an enmity in them against god , and his laws ; and that this enmity is it , which causes so many disputes and exceptions about gods dispensations of grace and providence ; and that they do but flatter and deceive their own souls , in thinking themselves so well inclin'd to god and goodness , and should do well enough , if they had some-what , which they want ( as they think ) without any fault of their own . for what hope is there , to perswade men out of their ungodly wayes , so long as they conceit themselves to lye under a fatal necessity of being as they are , and so it is no fault of theirs , that they are no better ? or how shall men be prevail'd with , to change their course , so long as they lye under such gross mistakes of god , and his wayes , as to think , he is wanting to them , and they are not wanting to themselves ? such mistakes do a great deal of mischief in the world , and keep up cursed prejudices in the hearts of men , against the wayes of gods commandments , and make them to cry peace to their souls , even whiles they are walking after their own imaginations , and running head-long to the pit of destruction . now this discourse be-speaks men , to consider , whether gods wayes , or their own , are unequal ; and whether god or they shall be justified in the last and great day of account . there needs no more to be said in way of preface . that the god of all grace , will vouchsafe to give his spirit , for convincing men of all their mistakes and prejudices , so as they may learn to judge themselves , and justifie him , ( which is the work the● have to do , in order to their sal●vation ) is the hearty desire an● prayer of him that penn'd , an● them that publish'd this ensuin● treatise . t. f. αυτοκατακριτος ; or the sinner condemned of himself . what the apostle saith of an heretick , after the first and second admonition , may truly be said of every one that goeth on in his wickedness , he sinneth being condemned of himself : he sinneth wilfully , and without excuse , he hath no cloak for his sin ; for he condemns himself in what he doth , in that his practise is contrary to his principle . that this is the case of all , or most ungodly sinners , i shall endeavour to make good in the ensuing treatise . and in order thereunto , i shall lay down the summe and substance of all , in one general proposition , which i offer , as the conclusion to be proved , viz. that , whatever excuses or pretences , are or may be made by any , all the mistakes , and miscarriages of men , about the matters of gods kingdome , and their own salvation , are only , and altogether from their not improving the means , and helps , which are allowed them ; and that this also is only from the sinful corruption , and cursed inbred enmity of their own hearts and nature . to prove this , i argue , first from somewhat implyed in the proposition it self , viz. the sufficiency of helps and means on gods part allow'd to men . and the argument may be formed thus : if god have sufficiently provided for mens salvation , so as he is not wanting in what lay on him to do , then mens neglect is the only cause of their destruction . but god hath sufficiently provided , &c. ergo , &c. here i shall not stand to prove the consequence of the first proposition , because if god be not , of necessity man only must be wanting to himself . if any shall alledge , that the world , the flesh , and the devil are great enemies , and hinderances to mens salvation , i grant it , but deny withall , that therefore god is to be charg'd with mens destruction , or that any man who dieth in his sins , is the more excusable . for the fault is in men only , that they willingly give themselves up to be led aside by those enemies of their souls , and so neglect their own salvation . sure i am , nor one , nor all of those enemies , could prejudice our everlasting estate , if we did not freely and willingly give our selves over to their power . and this will appear in my proving the second proposition , viz. that god hath sufficiently provided for mens salvation , &c. here i shall first instance in particulars , and therein shew , what provision god hath made . 1. to rise no higher than adams fall ; when man stood in most need of gods help , was there not a speedy provision made of an all sufficient saviour , and help laid upon one that was mighty , and able to save to the utmost all that come unto god by him ? heb. 7.25 . no sooner had god convinced our first parents of their sin and misery , but he presently revealed his son , to be made the seed of the woman , and in mans nature to fulfill whatever was needfull to the reconciling of the world . in this salvation so prepar'd , and promis'd , there was no defect , as appears by the apostles testimony , heb. 7.25 . the only defect is on mans part , in not coming to god through christ , that he may be saved . who dare say , that god hath made but a scanty provision for our salvation ? surely it cannot stand with his faithfulness and goodness , who commands all men every where to repent . would he ( think you ) invite so many guests , if he knew not before hand , that there is entertainment enough for them all ? no man ( for ought i have heard ) ever made question of this , that if all would come to christ , all should be saved by him . and this is the tenour of the gospel-covenant , ( which alone reveals the way of salvation ) he that beleiveth shall be saved , &c. mar. 16.16 . for any objection that may be made , i shall answer it in its due place . 2. as god hath provided an all sufficient salvation , so hath he also allowed sufficient means for the applying of it , so as it may be effectual . 1. there is the word of grace , or the gospel full and clear in all particulars , so as there is nothing necessary to be known concerning this salvation , but a man may run and read it ▪ what was sufficiently discovered in the old testament , according to the dispensation of god for those times , is more clearly revealed in the new ; so as we may well say with the apostle , 2 tim. 3.25 . the scriptures are able to make us wise unto salvation . 2. there is the spirit to teach us inwardly and in the heart , what is laid before our eyes in the word . and both these are promised , isa. 59.21 . if any object , that that promise is made only to the church , i may grant it , and yet answer well enough thus ; that the word and spirit promised to the church , proclaim and offer christ to the world ; and they that ar● without , are bound to receive what is offer'd ▪ and to joyn themselves to the church . for wha● is it that makes and constitutes the church ? i● it not hearkning to , and obeying the voice o● god in his word ? there is the sound of th● gospels voice , which the world is bound t● hearken to , as i hope to shew hereafter . an● if the wicked world refuse , and will not en●quire after it , that is their own fault , and go● is not wanting , as shall be more fully clear'd i● its due place . for present it may suffice , that there is a● abundance of the spirit , and of the word , e●nough to enlighten and enliven all the world if they would heed and attend them . wh● dare say , that gods word and spirit are no● sufficient to instruct us in all things necessary ▪ and to lead us into all truth ? for papists quarrelling the sufficiency of scripture-revelation , i have nothing to do with it now ; it serves my turn , if it be acknowledged , that god hath made a sufficient revelation of his will , and the way of our salvation . 3. that god might not leave himself without many witnesses , we have also the work of creation , that shews us the way of glorifying him , else how could the apostle upon this one ground , prove the gentiles to be inexcusable in their idolatries ? rom. 1.19 , 20. and is there not also a goodness of god in his providential dispensations , that leads men to repentance ? rom. 2.4 . yes , the psalmist shews it at large , psal. 107. and this amongst others seems to be one thing , that 's very observable in that psalm , viz. that men otherwise void of all piety , and such as care little for gods company at other times , when distresses , and dangers assault them , even by nature , and natural conscience , are led to call upon god. this shews sufficiently , that their neglect of god in times of prosperity , is a stifling the natural principles of religion , implanted in all men , for the improvement of divine providences . 4. to say no more , god hath made us reasonable creatures , and given us a minde to understand , so as to chuse the good , and refuse the evil . and have we not all of us a conscience to accuse and excuse , to encourage us in that which is good , and affright us from all that is evil ? in one word ; the way of life is laid before us , and we have eyes to see it , if we had a minde to walk in it . men do not go to hell as a beast goeth to the slaughter-house , or as one led blindfolded , not knowing whither he goeth , but they refuse the way of life , and chuse the ways of death ; as i hope to shew hereafter more at large . now let me summe up all that hath been said , and thus argue ; if god hath prepared an all-sufficient salvation , and provided all means necessary for the applying of it , what have we to complain of more , than what we finde in our selves ? may not the lord say as he did , isa. 5.4 . what could have been done more , that i have not done ? or as ier. 2.5 . what iniquity have you found in me ? have i been wanting to you ? rather , have not you wronged your selves , and been sinners against your own souls ? and will not the lord say thus one day ? questionless he will ; else how shall he clear himself in condemning the wicked world ? for suppose god to be wanting in any thing necessary on his part for our salvation , may not a condemned sinner justly reply thus ? lord thou hast now pass'd the sentence of death upon me , and thou art now sending me to dwell with everlasting burnings , which i should never have run my self into , if thou hadst done that which lay upon thee to do . may not such a soul say , alas ! i knew nothing of what i should have known in order to my salvation , but was left in the dark without any light to shew me the way of life . had god done his part , i might have done mine , and so it had never been with me , as now it is . shall any of the damned ( think you ) ever have cause , or just occasion to quarrel god in this manner ? or if any should , i must confess , i know not how to clear god in his condemning the world of the ungodly . but god will certainly clear himself one day , and convince all the ungodly , that their damnation is just : else why is god so often clearing himself upon all occasions , from having any hand in the destruction of those that perish ? for certain god would never clear himself ( as often he doth ) if he knew not himself to be clear ; and he must have most unworthy thoughts of god that thinks otherwise . god is not as man , to justifie himself in any thing , but what is right and true . now , how often doth god clear himself , and cast all the blame of mens destruction upon themselves ? ezech. 18.31 , 32. cast away all your transgressions , &c. for why will you die ? i have no pleasure in the death of him that dieth . hos. 13.8 . o israel thou hast destroyed thy self . to this purpose also read esay 5. v. 1 , 4. obj. but some will reply and say , who denies or questions this ? you labour to little purpose , and might well have spared this pains . sol. to clear my self , give me leave to say ; 1. that many are charg'd with making god the author of sin , and the contriver ( in a sort ) of mans damnation . i do not say they are justly charg'd , but that some are so charg'd by others , is most true . 2. there are but too many in the world , who charge god foolishly as faulty and guilty of mens destruction . i say not , they do it expresly , and in terminis , but interpretatively , and by consequence they say , that the fault is on gods part , and not on theirs , if they die and are damn'd . what else is their meaning , when they pretend , as they do , so much love and good liking to god , and the wayes of his commandments ? are there not many that say in their hearts , and some upon occasion with their mouths also , far be it from us to hate god , or any of his wayes ? god forbid that we should procure to our selves the damnation of our own souls ? nay , they will not be well pleas'd with any other , that shall charge them for so doing . if others will believe them , they are as willing to be sav'd , and as willing to walk in the way of life and salvation , as any man can wish them to be . but alas ! what would you have of them ? if they knew better , they should do better ; and for their part , they do the best they can , and as far as god gives them grace . now , is not this in effect all one as to say , if we are cast away , and die in our sins , it is no fault of ours ? how could we help it ? we have done all that we were able to do , and should with all our hearts have done more , if god had given us wherewithall . is not this to quit our selves , and cast all the blame upon god only ? yes ; it is to charge it upon god alone , that we die and perish in our sins . now for the sake of these , and such as those i have undertaken to plead for god , as well as i can . for ( to speak as it is indeed ) god is much spoken against in the world ; and as there are too many of whom it may be said , god is not in all their thoughts ; or , there is no god , is all their thought , psal. 10.4 . so there are many mouths open'd against him , to charge him with all the fault of mens destruction . and i know not in my capacity , how to do him better service , than to speak a good word for him in this case , and let the world know it . to return where we left before ; i shall a little further , and more fully shew , that god is ( if i may so say ) exceeding carefull to clear himself of having any hand in the death of him that dieth : he thinks he hath done what was to be done on his part ; what could have been done more , that i have not done ? esay 5.3 , 4. as if he should say , there wanted nothing to their being a fruitfull people , if they would themselves . consider also what our saviour saith , john 5.40 . and ( or rather , but ) you will not come unto me , that you might have life . vers. 39. he had told them , that the scriptures testified of him , that he was the light and the life of men ; but ( saith he ) you will not come unto me that you may have life . is not that as much as to say , here is life laid up in me all-sufficient to all intents and uses and safe enough , but you will not come and take it , though you may have it only for the asking ? if this be not the full purport and meaning of those words , i cannot imagine what it should be . for our saviour speaks plainly to them , that if they die in their sins , 't is not because eternal life is not to be had , but because they will not have it . and is not this enough to clear god , and condemn the unbelieving world ? adde to this that affectionate passage of our saviour , mat. 23.37 . i would have gathered them as an hen gathereth her chickens , but they would not . this clears him ; and dare any man say or think , that our saviour meant otherwise than he spake ? o! how happy had that people been , if they had taken him at his word ! take one place more , luc. 19.41 , 42. how pathetically he wishes , if thou hadst known in this thy day , the things that belong unto thy peace ! was it not in his heart ( think you ) that ierusalem was the only cause of her destruction ? and by all you may see , the lord is willing to clear himself , and we may assure our selves he is as able to do it . he well knows , that all his dispensations of grace and providence are such , as will clear him against all the world . our saviour knew well ( and hath not forgotten it to this day ) that when he was on earth , he was no way wanting to the work which his father had put into his hands . and this appears esay 49.4 . that god will justifie him , that it was not by any default of his , that his labours had no better successe ; his judgement is with the lord , and his reward with his god. he knew ( and knows still ) that he had done all that he had to do , for the reclaiming of his countrymen , and for the reconciling of the world . did the iews want any means , whereby they might know him to be , as he was indeed , the promised messiah ? true , they thought so then , and were ever calling upon him for farther and fuller evidences ; but they were but vain , and false pretences , somewhat the same , or very like to what others still have , as i shall hereafter prove . but whatever they pretended then , i am confident they are now of another minde . whiles men are on earth they have too good thoughts of themselves , and are too apt to entertain hard thoughts of god , and his dealings with them . but i am apt to think , that the damned in hell complain most of themselves . sure the parable ( some will have it a story ) luc. 16. seems at least to sound this way : for though it sore troubled the rich-man to be in that place of torment , and fain would he have had some relief , though never so little , yet he complains of none beside himself for his coming thither . one saith indeed , that no man goes to hell , but he hath some excuse or pretence for it : and i am of his minde in this , if he mean it of men , whiles they are upon earth . but i much question , whether the damned , when once they arrive at their long home , be not forsaken of all those pretences , and begin to change their minds : however it be ( for i resolve nothing in the case ) the rich-mans desires for his brethren that surviv'd him , shew he thought , that while men are upon earth they may prevent their own damnation . and though he would have had some extraordinary way taken for the salvation of his brethren , yet abrahams answer clears it beyond all question , that they and others like them , have means enough if they will but use them ; they have moses and the prophets : and have not we moreover the evangelists and the apostles ? read luc. 16.31 . and resolve , if men will not hear these , no extraordinary appearances will work upon them . questionless abraham in heaven knew the truth , as well as the rich-man in hell. but for what may be said of strange providences , and the good effects of them in some , i shall have occasion to discourse hereafter . though what i have said might serve to clear god , as to his making sufficient provision of means , in order to mans salvation , yet i may not yet lay aside this part of my task . for there lies a great objection that is very obvious , and must be answer'd : the objection arises from the forlorn condition of the gentiles , whiles the partition-wall between them and the iews stood firm ; and the same objection lies now as to pagans , who are without god in the world . for it may be said , since the gentiles of old , and many now are denyed the ordinary means of grace , and saving knowledge ; how can it be maintain'd , that there is a sufficient allowance of means on gods part , and that no man hath cause to complain of any but himself . in answering this argument i have ( i hope ) the apostle to help me , and he helps me to answer thus ; that even those gentiles who had not the written law , ( which the iews had ) were without excuse , rom. 1.20 . now if they be without excuse , there needs no more to clear gods justice in their condemnation . but the apostle proves what he saith , and shews why , and how they are without excuse , vers . 19. because that which may be known of god is manifest in them ; for god hath shewed it unto them , therefore they are without excuse . whatever serv'd to set forth the glory of god , or whatever might excite and move them to glorifie god , all this is manifest in them . and the same interpreter thinks there is a special emphasis in the preposition [ in. ] it notes ( saith calvin ) such a manifestation , as would admit of no evasion , they could not put it off . whatever be the emphasis of that preposition , or whether any at all , it is enough for our purpose , that they withheld the truth in unrighteousness , vers . 18. they suppressed the inbred true notions , which they had of god. these they kept ( as we use to say ) under hatches , they obscur'd and clouded them , and would not suffer them to shine out , and shew themselves . and this they did in unrighteousness , i. e. by force and violence , saith piscator , and calvin too . some count of an hebraism in the expression ; but if it be otherwise , it serves our turn well enough . it was the base corruption of their hearts that made them oppresse , and keep under the natural light that was in them . the eternal power and godhead were manifested in them , so as they were not , could not be ignorant of them . hence i argue , that they wanted not light , or means to shew them a better way of worshipping god , than the way they took , which was indeed against all reason , as the apostle there proves . consider farther , that they liked not to retain god in their knowledge , vers . 28. i. e. they hated , and were willing to be rid of that knowledge of god , which they had , and v. 25. they changed the truth of god into a lye . they heeded not the true , implanted notions of god , but followed their own devices , which carried them to false wayes of worshipping god , under the similitudes of his creatures . now this was an act of their perverse wills , in opposition to , and in dispight , as it were , of their natural principles . nay further , saith the apostle , vers . 21. when they knew god , they glorified him not as god , neither were thankfull , &c. they glorified him not as became his most excellent divine majesty , which they knew , or might have known so well , as to have served him in a better manner , if they would . they were not thankfull : they had a talent , and would not improve it as they might and should have done : their returns were no way suitable to their receipts . now consider the apostles arguing in this case , and it appears plainly , that he clears god , in condemning the gentiles , upon this account , that they had means and helps to know , and do better , but they rejected them to follow their own inventions . and the same may be said now of any of the heathens alive , to shew , that they also are without excuse , as others that were before them . obj. yea , but god denied them his special grace , which being denied , though they had done their utmost , they could never have improv'd their natural light to discover christ , who is the only name given under heaven , whereby men must be saved , acts 4.12 . how then had they a sufficiency of means ? sol. this argument is grounded upon a supposition , which the apostle never takes notice of , even when he labours ex professo , to prove the gentiles justly liable to gods wrath and condemnation . and therefore such a supposition to me seems to be of no great force , though some take much notice of it in their disputings . for my part , i have nothing to do with the controversie that is among the learned , or with stating the question between them . my design in this discourse is only to remove a stumbling block out of the way of the blinde , that hinders too many from walking in the way of gods commandments . and this i may do ( i hope ) without engaging so far in the controversie , as some others have done . i am to prove , that 't is not the want of means to be allowed on gods part , but a wilfull neglect of means on mens part , that will be their condemnation : and hath not the apostle said enough to this purpose in the case of the gentiles ? rom. 1. yet let me argue a little : what will it avail those gentiles , or any the like , to say in the great day , by all the light which god did lend us , we could never have discovered the only way of salvation ? for may not god answer , what 's that to you ? it concern'd you not at all to enquire what would , or what would not be . i never told you , what i would , or would not do more , in case you had improv'd the talents which you had . i gave you the knowledge of my self , and mine infinite excellencies so far , as to shew you a way of worshipping me in a better manner , than under the resemblances of my meanest creatures . but you have buried your talent , and rebelled against the light you had , and therefore are wicked and idle servants . what is it to me , or any others , what god will , or will not do , in case we do our utmost with what we have ? god , i am sure , is not , cannot be bound , farther than he is pleas'd to binde himself : and how far god hath bound himself to answer the improvement of natural gifts , by an addition of super-natural grace , if i have not learned , i suppose , i need not be ashamed . scripture indeed saith , that to him that hath it shall be given , luke 8.18 . and reason shews , that the use of any gift natural , or spiritual , is a means to increase it . but seeing grace and nature are not of the same kinde , 〈◊〉 confess my self ignorant , how far the improvement of nature will avail to the procuring o● grace . and yet i dare not say , god will no● give grace to such as improve nature to the ut●most . for i know not what god will do , an● so it is meet , i leave him to his liberty , as h● hath left himself . i am bold to think , that suc● a supposition , as some make in this case , is al●most to as little purpose , as that question , whe●ther the son of god should have come in the flesh , if adam had never sinn'd ? this we are sure of , that the gentiles , and others have their talents , more or less , and all to be im●proved accordingly ; and if they be not , is go● unrighteous in requiring what he hath given ▪ the idle servant indeed charged his master with austeritie ; but they trifle lamentably , who thereupon dispute the vigour of gods dealing with men , seeing it was not in the minde of christ to note any such austerity , more than to commend usury . yet this is worthy our notice , that no servant made any complaint of his master , besides that idle one . for the scope and drift of the parable , it is to shew ( what is to my purpose ) that they have no colour of excuse in the least , who stifle the gifts of god , and make no advantage of them : yea , it proves clearly , and undeniably , that god will require of all according to the measure of their gifts , as you may see further confirmed , if you please to consult , and compare ephes. 4.7 . 1 pet. 4.10 . and luc. 12.48 . for certain god will require no more than he hath given , and it is as certain he will require so much , and this is but reason . and now let any man that 's but reasonable resolve , whether the veriest heathens , who had the least means and helps , perished for lack of them , or for neglect of them : for to speak as it is , they are condemn'd for abusing their gifts , and chusing to walk in darkness , when they had light to lead them into better wayes and practices . obj. but may not they say , lord , if we had walkt by that light , it would not have serv'd for our everlasting salvation ? sol. and may not god stop their mouths by saying , what is it to you , whether it would have serv'd your turn or no ? what did you know of what might , or would be ? i gave you a stock to trade withall , and you have mispent and wasted it . why did not you that which was your duty to do , in using what i had given you ? you lacked nothing to that , but you had no mind to do what you might have done . you had light enough to convince you of your abominable idolatries , but you would not be turned from them . you knew , or might have known , that i cannot be resembled by any of my creatures , and yet you would needs worship me in the images of men , and beasts , and birds , and creeping things . and now what can they say in reason , to be a sufficient excuse ? they are condemn'd for their sinfull neglects , and not improving their talents : and is not their condemnation just ? whether what they had , would have gain'd eternal life , if they had done their utmost , will be no plea with god ; but they will be found guilty , for not doing what they might have done , by the means they had . take it , if you please , in a plain and familiar similitude . a master gives his servant a task , and so much light to do it : the servant saith , the light he hath will not serve him to finish his task , and therefore never takes his masters work in hand , or doth any part of it , but spends his light in doing nothing , or somewhat of his own business . i ask whether such a servant may not justly be made to suffer ? what was it to him , whether his light would serve for all his masters work ? he ought and should have done as much of it as his light would serve him for . what knew he , whether his master would not have supplied him with more light , if he had found him at work by the light which he had ? i need not apply this , but only adde , that the gentiles never had such a thought , as we suppose the servant to have : but what light they had , they resolv'd to waste it , and never to regard their masters work . nay moreover , what if there was this in it too , that if they had had more light , they would have done as they did ? sure many have far more light , and do as bad as they . but i shall discourse this supposal no farther ▪ the case , i hope , is clear enough , by what hath been said . if any shall further pose me with the case of infants , that never attain to years of discretion , i may truly and justly say , that this case is far beside the question , as i have stated it . however , i shall not so pass it by , but give an account of my thoughts and apprehensions about it , after i have first proclaim'd my ignorance in those things , wherein god hath left me no manifestation of his mind and will. that they are ( as all adams children ) dead in trespasses and sins , and by nature the children of wrath , i verily believe , because that which is born of the flesh , is flesh , john 3.6 . so as they must be born again , ere they can see the kingdom of god. that they are capable of grace , and by consequence of glory , i also believe , because the lord ordained and appointed such little ones , to receive the seal of the righteousness of faith . but for their everlasting estate , it is to me ( as i suppose to all others ) a secret , so as i can resolve nothing . only i incline to think , that some of them are saved , and some perish in their sin . but who are the one , and who the other , who can say ? one of the antients ( quoted and allowed by some of our eminent divines ) saith thus , viz. it is even by infants manifest , that many be not saved , not because of themselves , but because god will not . and that they perish not for any actual , wilfull sins , or rejecting the light either of grace or nature , we may ( i suppose ) justly and safely yield , because they never use or exercise reason or discretion . yet all of them being the cockatrice eggs , if they are some of them crush'd , and kill'd in the shell , there 's no cause nor occasion of questioning the judgement of god , since 't is for sin only they are condemn'd . may not the lord use his liberty in punishing sin sometimes in such young sinners , so long as ( we all grant it ) they are of the serpents brood ? and now i am afraid to wade any further , lest at next step i should be over head and ears . i shall therefore rest in the answer i gave at first , desiring only , it may be consider'd of , that god , who knoweth all most perfectly from eternity to eternity , cannot but know what those cast-away children would have done , if they had liv'd to years of discretion . but these are secrets , such as i should never meddle with , if i were not accasioned to it by others curiosity . that some infants are saved , no man ( i suppose ) questions , as also that they are sayed only by the grace of the covenant in our lord jesus christ. yet here is a secret of divine providence in governing the world , to cut off such grafts newly implanted into christ , so as they never grow to bear any fruit . but these ( i say again ) are secrets which belong unto the lord : the revealed things belong unto us , & with these we ought to content our selves . and the same is to be said in the case before , viz. that some sinners die in infancy , others in youth , some in middle age , and others not till they are very old , and all perish , though all attain not to the same pitch of rebellion against the lord. to say no more , in such cases , i must confess , i know not what to say , because i desire to be wise only according to what is written , and for the wayes of god in his providence ▪ i had rather in silence adore them , than in pride and curiosity ( as some ) to pry into them . if any shall object , that 't is a glorious and singular priviledge to have the means of grace , as the iews had above others , psal. 147.19 , 20. rom. 3.1 , 2. i grant it , and say also , that 't is a most dreadfull calamity to want them . but this is no argument against what i have undertaken to prove , seeing god hath not left himself without witness towards all , so as they are without excuse upon this account , viz. because they neglected , and no way improv'd the talents with which they were entrusted . god ( as we see ) gives some persons more wit , and others more wealth , &c. yet they who have less , are liable to accounts for what they have , because it is a trust , though less than some others have . as for others , who are not as the gentiles , nor as infants , one would think the case , as to them , were much clearer . for they have means as much as any ever had ; and yet even these have somewhat to say for themselves . obj. true , we have the gospel preached to us , and plenty of precious means ( as you call them ) to know christ : but to what purpose , so long as we are one way or other shut out , so as not one , nor all , nor any of these means shall ever have any effect on us for our salvation ? for this purpose they alledge , 1. an absolute and irrecoverable decree of god , that shuts out more than shall be received in . 2. the narrowing of christs death by some , as to the extent of it , that a great many may well think themselves uncapable of any benefit by it . 3. the lamentable estate of all men since adams fall , under an invincible inability , to recover themselves from that estate , more than a dead man hath to raise and lift himself out of the dust . these are the stumbling blocks which too many lay in heavens way , to hinder their own salvation ; and i cannot pass them by , without using my endeavours to remove them . for these have been , and still are , unhappy occasions to many , of putting off all the blame from themselves , yea , and obliquely , by consequence at least , to charge god himself . in answering these objections , i am no way bound to engage in the controversies that still are among the learned , nor shall i resolve one way or other to the prejudice of any party , but leave them to end their quarrels as they can . all the business i have to do , is to apply my self to the capacities ( and if the lord so please , to resolve the doubts ) of those that understand nothing , or very little of these matters , more than to make them so many stumbling-blocks , to hinder themselves and others in their way to heaven , and sad occasions of blessing themselves in their own hearts , whiles they walk on in their own imaginations , to adde drunkenness to thirst . and now i come to particulars after i have premised this one thing in general , viz. that let the decrees of god be as absolute , as any of the learned have made them ; or the death of christ as much narrowed in the extent of it , as ever it hath been by any , yet my conclusion will stand firm , that men only are wanting to themselves , and no charge in the least can justly be laid upon god. sol. 1. in answering the first objection from gods absolute decrees , i shall say enough in this , that they are to us secret things , and cannot be known by us till the event declare them . we will suppose every mans name , who is certainly and infallibly ordained to eternal life , to be recorded , and all , and every of them● and no other to be saved . this , i say , we suppose , resolving nothing in the question : but this i say too , that if this be granted , yet there will be no excuse by it for any ungodly men . and my reason is this , because no man can know himself left out of that book of life , till he comes to lye down under the power of death , and so be past all possibility of working out his salvation . whatever is said in scripture of gods electing some , and leaving others ( take it in the strictest and most rigid sense of any ) certainly no part of holy writ hath revealed to us , who those men are , so as we can know them . the day is yet to come , when the books of gods decrees shall be opened : the written word of god serves only to shew the revealed will of god , which if any man , without all exception , be carefull to observe , he is sure of eternal life , unless god fail of his promise , which indeed he cannot do . gods decrees are his arcana imperii , mysteries of state not to be pried into , but in all humility to be ador'd , because though never so secret , yet they are alwaies most righteous . in kingdomes and commonwealths on earth , subjects have nothing to do with reasons of state , but are bound to obey the known laws , which if they be careful to observe , they may justly expect to lead a peaceable and quiet life : the lord hath shewn thee , o man , what is good , and what he requireth of thee . be carefull to do this , and thou needst take no other care for thy salvation ; thou mayst assure thy self that thy name is written in the book of life . and for thy fuller assurance ▪ consider what is clearly revealed in scripture , viz. that the sentence of life and death shall pass at the last day , only according to what men have done , with respect to gods commandments . hence we read so often in scripture of gods rewarding men according to their works , and according to what they have done in the body . i need not quote the several texts that are to this purpose . the grand inquest at the great day of the lord , will not be , whether thou art elected , or not , but whether thou hast observed to do as god hath commanded thee . if thou hast received the lord jesus christ , as he is tendered to thee in the gospel , and hast denied all ungodliness and worldlly lusts , and lived soberly , and righteously , and godly in this present world , there will be no question of thy salvation in the world to come . sol. 2. i answer yet further , that gods decrees ( be they never so absolute and infallible ) do no way in the least infringe the liberty of second causes , but men act as freely in all they do , as if there were no decrees at all : suppose there was a decree of adams fall ( we assert nothing , but only suppose it ) yet adam was at liberty , whether to stand or fall . 't was never said by any sober man , that there was ever any decree , more than of permitting the fall of man. for certain , god did not force him to fall , or cast him down , but he might have stood if he would himself . the reverend and learned davenant ( with others ) so resolves , that man fell according to gods decree , but not because of it . and the schoolmen resolve unanimously , † that gods decrees do not infringe mans liberty . suppose again all the actions of men to be under a decree , yet no man hath said , that mens actions , good and bad , are alike under it . for if they were , no man could possibly clear god from being the author of sin : but there is this difference , that god decrees the good actions of men , so as to allow of them , yea , and to effect them by his grace and power ; the evil only to permit them , to order and overrule them , for his most righteous and holy ends . alvares and others , conceive it impossible for us in our understanding to reconcile these two , viz. the absoluteness of gods decree , and the liberty of mans will ; but they say not , that they are inconsistent , and there is reason to shew they are not : 1. because ( as 't is confessed by all ) when the will of man determines it self to one thing ▪ it doth not loose its liberty ; but though it actually chuse one , yet even then it hath power to chuse another . 2. gods decree doth not abolish , but only order mans liberty , by inclining the will one way or other , according to its nature . 3. the decree of god establisheth the liberty of mans will. for he so determines in his will , as the agency of second causes shall be according to their condition , i. e. natural causes shall work naturally ; voluntary causes , freely . though gods decree excludes the act o● event that 's contrary to it , yet not the liberty of man to the contrary , as was said before . moreover , god decrees , not only the things that are to be done , but also the manner how they shall be done , either voluntarily , or necessarily . now things are done necessarily or contingently , ●n respect to second causes , not to the first , who worketh all most freely , according to the counsel of his will. and so , what god hath decreed to come to pass by free agents , alwaies comes to pass most freely . iudas was as free , and might have forborn to betray his master , as ●f there never had been any thing foreseen or foretold about it . and so were the souldiers ●ree to have broken christs bones , as well as the others . i shall shut up this with what i find in one of ours , whose judgement i much value , as doth every one ( i suppose ) that 's any way acquainted with his writings . our adversaries ( saith he ) belye us , when they say , our opinion touching predestination , maketh us deny free-will . for we think indeed our will is moved effectually by gods will in all our actions : which being the most effectual and universal cause of all things , qualifies our will , and inclines it to the action : yet doth it not follow hereupon , that therefore we think our own will hath no freedome , but only that the freedome thereof depends upon a former freedome , which is the freedome of gods will. and if we hold further ( as some divines do ) that gods will determines ours , and his decree flows into all the effects of our will , so that we do nothing , but as he directs our will , and purpose ; yet this excludes not our own freedome , nor makes god the author of sin , nor implyes any inevitable necessity in our doing . the reason is , because god moves not our will violently enforcing it , but leaves an inward motive within our selves , th●● stirs it up , which is the act of our vnderstanding whereby we judge the things good or evil , that w● will or nill . for in the proceeding of our wil● first , the mind apprehends some object , and o●●fers it to the will ; then upon the full and perfe●● judgement of the understanding , the will follow● or refuses it , as the understanding judges it goo● or bad . and so this act , or judgement of our ●●●derstanding , is the root from whence the 〈◊〉 choice of our will ariseth , in such manner , 〈◊〉 whatsoever it be that goes before the act of 〈◊〉 will , or sets in with it to encline it ( as go● will doth ) as long as it destroyes not , nor enforc● this practical judgement of reason , the liberty 〈◊〉 our will is not taken away . and herein stands 〈◊〉 true concord between gods predestination and ma●● will , that the free and immutable counsel 〈◊〉 gods will , goeth indeed in order before the opera●●●on of our will , or at least together with it , 〈◊〉 determines and circumscribes it . but for 〈◊〉 much as it neither enforces our will , nor takes ●●way our judgement , but permits it freely to lea●● and perswade the will , it expels not our liberty but rather cherishes and upholds it : for wheres●●ever these two concurr , viz. freedome from vi●●lence and necessity , and the full consent of reaso● there is the whole and true reason of liberty . now i desire , it may be observ'd , that thi● reverend and learned man saith only , tha● some divines ( not all ) do hold , that gods wi●● determines ours , and his decree flows into all th● effects of our will , &c. and indeed , it is yet a great question ( as well it may ) with many ▪ ●ow farr the decree and unchangeable counsel ●f god doth determine our will about any thing we do . to me it is , and ( i think ) ever will ●e a mystery , as some profess it is to them ; and ●herefore , from a matter so difficult and disputa●le , it is dangerous and desperate in any man to ●●ferr , what is directly contradictory to his du●y , so plainly laid before him in the written word of god. for this is plain , and there can ●e no question about it : but the other ( i say ●gain ) is to us very uncertain ; and what some ●alk of gods determining our wills , and all our ●ctions , is very much question'd , and doubted of by others , and that for good reason , it being so mysterious , and so hard , if not impossible to be apprehended by us , as it is . but whatever our divines hold touching predestination , the meaning is not ( as that learned man in the place before cited hath it ) that god by his providence infuseth any constraint into the mind of man to enforce it , or any errour to seduce it , or imposeth any necessity to bind it ; but only that he enclines , and orders it to work freely , that which he hath determined for his own glory ; and besides , his preserving the faculty thereof , moves and applyes it to the object , and work , that it willeth , or nilleth . and all this is no more , than that mans will is subject to gods providence , which no sober man will deny , or question . but to reason the case more familiarly ; 1. let men ask themselves , whether they do not freely and willingly chuse their own ungodly wayes , and they cannot ( i am sure ) say to the contrary . for their consciences will te●● them , that in all their ungodly wayes , the● only consult to satisfie their lusts , and neve● have one thought of what god hath decreed . i ask further , 2. whether any man can possibly act in a way of wickedness , with a respect to the fulfilling of gods decrees , seeing no ma● can know , what those decrees are ? we re●● indeed , act. 4.27 , 28. that herod and pi●late , &c. did what the hand and counsel of go● had determined before-hand . yea , the devil himself , in all his doings , is within the compass o● gods counsel ; else what sad work would h● make in the world ? but how can a man act , so as to intend his action , according to that whic● he knows not , nor doth ever consider of ? wha● is it to any ungodly man , what god hath de●creed , when he resolves with himself , that 〈◊〉 will do according to his will , and serve his lust● whatever god hath said to the contrary ? tha● it falls out according to the counsel of god , 〈◊〉 beside , and against his intention , who wal● only after his own counsels : and so he do●● whatever he doth , wickedly of choice , and free●ly . how can it be otherwise ? for he doth 〈◊〉 gladly , and he rejoyceth to do evil . free-wi●● ( as one hath observ'd ) is so farr from being 〈◊〉 in a sinner , as that all , who sin with delight an● pleasure , do more especially sin by their free-wil● ▪ 't is not the absolute decree of god , that sway●● them to their ungodly courses ; but they deligh● in their abominations , and sin , and dye in thei● sin , because they freely chuse so to do . i need say no more to this , if men would spea● what they know by themselves . god is not so much ( if i may so say ) beholden to them , that they should do any thing for his s●ke . they do not damn their souls , to fullfil his will , but their own lust . they talk ●ndeed sometimes ( as men do in their sleep ) of they know not what themselves , what god hath decreed must be , and there 's no avoiding it : but they do not serve their lusts , with any respect to gods decree , more than iudas , who in ●elling his master , look'd at nothing but the money that was to be gain'd by the bargain . to shew more plainly , how little there is to be had from gods decrees , to excuse ungodly men , consider , that all who had an hand , or heart in the death of christ , were therein guilty of most horrible sin , though they did what the ●and and counsel of god had determined before , act. 4.27 , 28. and act. 2.23 . though he were delivered by the determinate counsel and fore-knowledge of god , yet was he crucified and slain by wicked hands . whereas ioseph , a counsellour , was a good man , and a just , though he consented not to the counsel and deed of them that slew christ : yea , therein he proved himself a good , and a just man ; whereas if he had acted , or consented , as others did , he had been guilty , as farr as they . sol. 3. no man sober , and in his senses , ever said , or thought , that men are damn'd , because god hath decreed them to be damn'd . scripture ( i am sure ) speaks another reason of mens damnation . death is the wages of sin , ro. 6.23 . tribulation and anguish upon the soul of every man that doth evil , ro. 2.8 . god shall come in flaming fire , to render vengeance on them that know not god , and that obey not the gospel of our lord iesus christ , 2 thess. 1.7 , 8. the unrighteous shall not inherit the kingdom of god ▪ 1 cor. 6.9 , 10. and in this place we have a catalogue of them who shall be damn'd ; as also eph. 5.5 , 6. where , after the naming o● some , as whoremongers , unclean persons , th●● shall not inherit the kingdom of christ , and 〈◊〉 god , v. 6. the apostle gives this caution , l●● no man deceive you with vain words , for because of these things , cometh the wrath of god upon th● children of disobedience . for these , and such a● these , fornication , adultery , and all uncleanness , drunkenness , and prophane swearing , &c ▪ for these men are damn'd . there 's no noti●● taken of gods decree , as the cause or occasio● of mens damnation . they on christs left hand at the last day , plead indeed , that if they we●● faulty , it was unwittingly , and they were not a●ware of it : but not one word of gods decree fore-ordaining them unavoidably to damnatio● as some men plead now . and as wise as the count themselves , i am confident , they will se● better at the last day , and know , that their ow● evil wayes , and doings , and not gods decree● brought death and destruction upon them . in●deed , god never passed any decree to condem● any man , but for his sin and impenitency ; 〈◊〉 which , if he be not found guilty , i know of 〈◊〉 decree of god to damn him . but as we say o● some men , for their excessive feeding , that they digg their graves with their own teeth : so w● may say of others , for their inordinate living , that they digg their hell with their own hands . they are damn'd for nothing , but their wickedness , wherein they were incorrigible , and would not be reclaimed . would ungodly ones repent , and reform , and chuse the wayes of gods commandements , they would answer this objection to better purpose , than i , or any man else can . and yet this i 'le warrant them , upon no worse ground than gods word , that if they repent , and cast away all their transgressions , there is no decree of god shall rise up in judgement to condemn them . but for the further clearing of this 3 d. answer , i shall add somewhat out of some of the ancients . god may save a man , without his merits , because he is good : but he cannot damp a man , without his demerits , because he is just . for ( as another hath it ) when god shews mercy , and pardons , he gives of his own , and doth it of himself : but when he condemns , and punishes , he could not be righteous , if there were not something in us to deserve it . how farr god may use his absolute soveraign power , and prerogative-royal , in exposing the most innocent creature to suffer torments , i have no mind to dispute , though i am not wholly ignorant , of what some have discoursed about it once ; this i am confident of , that god never dealt so with any of his creatures , nor ever will , lam. 3.33 . he doth not afflict willingly , &c. his bounty and kindness floweth from him freely of it self : his severity ariseth from somewhat in us . true , he inflicted the greatest torments , that ever were , upon his own son , who was in himself more innocent and unspotted than any angel. but the reason is obvious . the son of god voluntarily engaged himself to be surety for sinful man , and so by his own act and deed contracted a debt , which he was bound to pay upon that account , and not otherwise . and now , though i have said so much , i must yet say more , in answer to this first objection ; for it will be said , obj. that where there is an absolute decree ( as some hold ) there is an impossibility , for some at least , to escape damnation . and though god damn no man , but for his sin ; yet the event is infallible , so as they who are not under the decree of election , must needs be damn'd however . sol. 1. we know no decree , leaving men destitute of all such grace , as would save them , i● themselves were not in fault . sol. 2. all necessity is not inconsistent with mans liberty , but he may be said to chuse his own destruction , notwithstanding any such dedree . when a man is doing any thing , it is necessary , because he cannot do , and not do at once , but when he is in doing , he hath still hi● liberty , not to have done it , or to have done otherwise . though there be a necessity of the consequence , there is none of the consequent . and if there be any force in this argument , then by the same reason , god must be ignorant , who shall be saved , and who damn'd . for let it be granted , that god knows precisely , who shall be saved , and who damn'd , there is an unavoidable necessity of the event accordingly , or god must not be omniscient , and infallible . obj. if any object , a knowledge in god , whereby he foresees things to come , not absolutely , but conditionally , what men , or angels may do , by the freedome of their will , ( no decree of god going before ) considering them in such and such a condition , with such and such circumstances . sol. i answer , that god knows such conditional things absolutely and perfectly , though they never take effect . so he foresaw , that abimelech would have defiled sarah , and therefore hindred him . he knew certainly , that the men of keilah would have delivered up david , and therefore prevented it , by sending david away ▪ he saw the people would repent , when they should see war , and return into egypt , and therefore led them about by another way . these were things that should come to pass in case only , if they had not been prevented , and yet god knew them absolutely and certainly . for an hypothetical may be true in the connection and consequence , though it be false in both the parts of it . saul came not down , nor was david delivered up to him ; yet this was true , that if saul had come down , the keilites would have delivered up david : and this god knew absolutely and infallibly . and as certainly doth god know , what wicked men will do , if he leave them to themselves , and what will be the end of them ; and cannot , by reason of his infinite understanding , he puzzled ( as we poor creatures are ) with conditionalities . now if he certainly knows the end of ungodly men , ( whatever his decree be ) the event must be according , or god is not infallible in his fore-knowledge . i would also be answer'd in this , viz. why men quarrel so much with the decrees of god , in the matters and concernments of their souls , and never make any question about them in other things ? why do they dress , and plow , and sow their land , and never question , what god hath decreed about the harvest ? for , i hope , all men will grant , that when they have us'd their utmost skill and endeavour in husbandry , they may yet carry out much , and bring in little , and perhaps nothing . else , why do they say their prayers , and begg of god their daily bread ? i take it for granted also , if they pray at all , they pray for grace to do gods will , and to keep that way , wherein they may have eternal life . and do not they in these prayers acknowledge , that whatever their endeavours are , the end and event of all is from god only ? now here is somewhat which i cannot sufficiently wonder at , viz. that men will neglect no means , likely to effect their ends , in and about civil and worldly affairs ; and yet in the matters of their souls , will not be perswaded to use the means which god hath appointed , pretending they know not , what god hath decreed . no man saith , let my land lie fallow as it is , i 'le not be at the trouble or charge to plow or sow : if god have so decreed , i shall have a good harvest however . or if any man should so argue , and make no improvement of his estate , but come to beggery , his neighbour-good husbands will not be much puzzled , to give a reason of it . they will say presently , he might have maintain'd himself as well as they , if he would have been a good husband . for they find by experience , that by their pains in manuring their land , they have enough to live upon ; and whiles they do what belongs to them , and leave the issue to god , he is not wanting to them , in his blessing upon their endeavours . i need not apply this to the present case , whoever reads , may do it . i shall therefore proceed to tell thee , whoever thou art that repliest , or disputest so much in this case , that gods decree ( whatever it be ) never excludes , but alwayes implies the use of means on our part , for obtaining our desired ends . thou knowest not the number of thy dayes , and yet wilt not forbear thy daily bread , and say , i shall live so long as god hath determined : nor wilt thou , for that reason , stabb thy self at the heart . why wilt thou be so perverse , as to argue so unreasonably about thy soul , and salvation , when thou never dost so about any thing else , that concerns thee never so little . but 't is no hard matter to know the reason ; and these men might easily see it , if they had but a mind to it . they are wedded ( as we say ) to their wills , and resolv'd to serve their lusts : and being thus resolv'd , they are asham'd to own so base a design ; and therefore set their wits on work , to find out somewhat , that may serve to set a fair gloss upon their unworthy and base practices . and this will one day be found to be so indeed , however they state the question now . they love their 〈◊〉 and will not leave them , though they lose 〈◊〉 souls : but they would not have others think so of them ; nor can they abide to reason it alone , with their consciences in cool blood . hence they consider , how they may lay the blame some-where beside themselves ; and rather than fail , let god himself bear it , though of all others he least deserves it . this , and nothing else , causes all the adoe , that 's made in the world about gods decrees . but learn in time , o vain men , whoever you are , that so quarrel : for god will easily wipe off all these aspersions , and needs not for your sakes , to lay aside his infinite excellencies . what! must god have no certain fore-knowledge of things future , nor any disposing hand or counsel over and about his creatures , but presently they must rise up , and say , he hath determin'd them by an infallible decree , ( no less in effect , than to say ) he hath enforc'd them against their wills , to do wickedly , and to damn themselves for ever ? i tell thee , in gods name , whoever thou art , whatever god hath decreed , ( for that i determine not ) life and death are before thee , and thou art free to chuse which thou wilt . he doth indeed order and over-rule thee ▪ in all thou dost : how else should he be , what he is ? but he doth not compel , or enforce thee to any thing ; but leaves thee to act , as a reasonable creature , according to thine own choice ; as i shall hereafter shew in my answers to the third grand objection . what hath been said in answer to this first , may suffice , i hope , to satisfie such as have indeed a mind to save their souls . for such as will not leave tampering with gods decrees , in hope to find some colour for their impenitency , and obstinacy in sin , i shall leave them to try it out with god , when he shall come to judge the world , in assured confidence he will then plead his own cause , as they shall have nothing to answer . the second great objection against my conclusion , may be thus formed . obj. 2. if christ died not for all , and every man , ( as many say ) then god hath not sufficiently provided for all mens salvation : but christ died not for all , &c. ergo , &c. the force and strength of this argument lieth on this , that our salvation depends upon christs satisfaction for us . hence it follows , that if christ , by his death , have not satisfied for a great many , they are left to perish , for want of that provision ▪ and so they are not to be blam'd , though they die in their sins . sol. the dispute , that hath been , and still is , about the extent of christs death , i shall not meddle with , so as to determine any thing one way , or other , because i hope to do my work , without engaging my self so farr . for gods intent and counsel in delivering his son to death , and christs intention in undergoing death , they are to me , and ( i suppose ) to others also , hidden , so as we cannot say , for these christ died , and not for those . it belongs to gods will of purpose , whatever it be , and therefore we cannot resolve any thing about it . for gods will of precept , we know what it is , viz. he that believeth , shall be saved ; and he that believeth not , shall be damned , marc. 16.16 . this is the gospel , which christ before his ascension charg'd his apostles to preach , and i know of no other , god so loved the world , that he gave his only begotten son , that whosoever believeth on him should not perish , but have everlasting life , joan. 3.16 . this gospel i believe with all my heart , because i never find in scripture , that men are condemn'd , because no price was paid for them , but only for unbelief . heb. 3.19 . so we see , they could not enter in , because of unbeleef . an evil heart of unbelief , is all they are warn'd to beware of , v. 12. vid. also heb. 10. fin . with many places besides in the new testament , which i need not cite . hence i am bold to resolve , that no man lieth under a necessity of perishing in his sin , who lives and dies not in unbelief : or thus , that christ died , and satisfied so farr , as whosoever believeth , shall he saved ; and that men shall be damn'd , only upon the account of unbelief . for this ( i say again ) is the gospel we are bound to preach ; and this is the gospel , according to which god will judge the world. in that day , the question will not be , whether we were of the number , for whom christ died ; we shall be question'd only , why we did not believe in christ , offer'd to us in the gospel . quest. but here it will be ask'd by some ▪ whether they , who never had the gospel preached to them , as we , and many others have had it , shall be condemn'd for not believing on christ , whom they never heard of ? sol. 1. i dare not say ( as some ) that if they had improv'd their natural knowledge of god to the utmost , they might have been sav'd by the kindness and mercy of god , without the knowledge of christ the mediator , because the scripture saith , there is no other name given under heaven , &c. act. 4.12 . 2. whatever the account be , upon which they perish , the apostle hath resolv'd in terms , ro. 1.20 . that they are inexcusable . 3. i am not able to apprehend , how gods works of creation , as sun , moon , and stars , &c. did preach christ to them . 4. i shall only offer somewhat , wherein i dare not be peremptory , but shall leave it to the consideration of such as are judicious , viz. that the heathen of old , who had not the law of god , as israel had ; yet heard the report and fame of the god of israel , and thereupon ought to have enquir'd after him , the only living and true god , who alone is to be praised , and served in such wayes , as he himself hath appointed . and the rather , because by their natural light , they might have discover'd , that what they worshipp'd , could not be god , and that the true god cannot be worshipp'd by mens hands , act. 17.25 . that which first enclined and encouraged me to this conceit ( as most may count it ) was , what the apostle hath said of rahab , heb. 11.31 . by faith the harlot rahab perished not , with them that believed not , &c. here are two things , which i desire may be observed concerning her . 1. her faith , which was no less than a justifying , saving faith ; else her name had not been enroll'd amongst those worthies , that are there recorded . and iac. 2.25 . she is said , to be justified , in the same manner as abraham was . 2. that she came by he● faith , only by the report she heard of the god of israel , as she professeth ; iosh. 2.11 . th● lord your god , he is god in heaven above , an● in earth beneath . and v. 9 , 10. she professeth , she had heard , what god had done for israel , such as no other god could do ; and for this cause she desired to joyn her self to the people of the god of abraham , and to have her lot with them . and so doing , she perished not with those that believed not . who were they ? questionless her neighbours , the men of iericho , and all the am●rites ( except the gibeonites ) who , notwithstanding they heard the same things reported , resolved to fight it out against god , and his people israel . and did not the gibeonites the same ? iosh. 9.24 . for they so answered for themselves , when ioshua questioned them : it was certainly told thy servants , how that the lord thy god commanded his servant moses to give you all the land , and to destroy all the inhabitants of the land from before you ; therefore we were afraid of our lives , because of you , and have done this thing . what they did , the rest of the canaanites should have done , and have been content to be hewers of wood , &c. that so they might serve and worship the living and true god. sure , the rest of the inhabitants of cana●n heard and knew as much as the gibeonites did ; but they hardned their hearts , and so perished in ●heir unbelief . we read also of the kenites , who were the children of hobab , the father in law of moses , who chose to joyn themselves to the israelites ; and why might not others have done ●he like ? and may not the queen of sheba be ●n instance to the same purpose ? read the sto●y , 1 reg. 10. and mat. 12.42 . and why should not the syrians all believe , as well as naaman , 2 reg. 5. seeing they knew as well as he , the miracle which the god of israel had wrought upon him ? questionless , that and other miracles were done to convince the heathen . once this is clear and certain , that the iews were a people hated of all other nations , and that upon this account only , because their laws were different from all people , ester 3.8 . how should they be otherwise ? for they were the laws of iehovah , the living and true god , condemning all the ●dolatries , and superstitious vanities of the heathen . but the heathen should not therefore have hated the israelites , as they did ; but rather have cast away their abominations , and sought , and served the god of israel , as he had commanded . questionless the spite of all other nations against israel , was the old hatred , that is in all men by nature , against god , and all that is of god. it might be said of the israelites then , as some of them said of the christians afterward : they were a sect ( or sort of people ) every where spoken against . now 〈◊〉 could never have been so , but that the gentiles had heard of the israelites way of worshipping the lord iehovah , and yet hated them upon that account . and do not all nations , at this day , hear the report of our lord jesus christ ? do not turks and tartars know the god of the christians , and blaspheme him ? so do infidel iews , and all the pagans at this day in asia , africa and america ; and yet they enquire not after him , care not to own , or serve him ; but still worship the works of their own hands , yea , ( to speak with scripture ) devils . may we not therefore say , have they not heard ? yes verily the sound of christ , and the gospel , is gone out into all the earth . quest. if any shall yet quarrel gods dispensations towards the gentiles , both of old , and now adayes , because the light of gospel-truth is not alike imparted to all , by an equal proportion of means ; for that end , sol. i shall ask them , whether god may not take the same liberty , that men do many times , and yet are no way questioned for it ? must he be tied up , and bound to terms , such as we our selves would not ? may not he take , and use his liberty , in the dispensing of his own gifts , specially when he leaves none without witness ? i wish men would read and meditate on mat. 20.15 . where you may see , how ill the lord takes it , to be questioned and quarrelled in that inequality , which seems to be so to us . what if god see , that if they had more light and means than we , and some others have , that they would rebel the more , as we , and many others do ? is it not enough , to make them inexcusable , that they hear , where life and salvation is to be had ? sure , they cannot say truly , they have not heard . they hear ( for ought i know ) as much as rahab did ; and they must say , if they speak truth , we have heard of jesus christ , but we did not like him , to believe in him , as the christians do . and may they not then be said to perish , as the men of iericho , heb. 11.31 . who believed not ? they should have given credit to those common and confessed reports of god , and his wonderful works for his people : but they despised them , as light news ; and refused to be at the pains of any further enquiry after god. and for this they are charged with unbelief , as rahab , on the contrary , is commended for her faith. and do not the turks and heathen now the same , or the like ? i have yet one thing more to offer , viz. that the gentiles of old , who were a people farr off , had wilfully separated themselves from noah's and shem's families , in which the worship of god was preserved , and kept pure for a while : and so did others , before the flood , separate themselves ▪ and therefore in their idolatries ( unto which they were given up ) received the recompence of their errour , that was meet ; god most righteously punishing the iniquity of the fathers upon the children in after-ages , by leaving them without the means of grace and knowledge , which some others had . and yet ( as you heard before , he left not himself without sufficient witness against them . but the chief design of this discourse being 〈◊〉 shew , how inexcusable they are , who have th● light of gospel-truth , but do nor walk in it ; shall proceed to enquire into the case of these that turn the grace of our lord jesus christ into wantonness , some way or other receiving it i● vain . for these ( i say again ) do not perish for want of a remedy , but only for not applying it . for proof hereof , i appeal to ioan 3.16 ▪ god so loved the world , that he gave his only be●gotten son , that whosoever believeth on him , shoul● not perish . here 's enough said , to shew , tha● god is not wanting to men , but that they ar● wanting to themselves . there 's provision made such , and so much ▪ as none can perish , 〈◊〉 they who refuse to make use of it . whosoeve● believeth on him , shall have everlasting lif● ▪ what can be said or done more on gods part ▪ what constructions are made of this scripture b● many , i shall not mention , but shall give th● sense of calvin upon it . the love of go● here testified ( saith he ) respects humanugenus , mankind ; and a note of universality 〈◊〉 added , to invite all promiscuously to the par●taking of this life , and to cut off all excus● ( observe that ▪ from such as believe not . fo● this purpose ( saith he ) the word [ world ▪ is used , to shew , that though there be nothing in the world worthy of gods love and favour● yet to shew himself gracious to the whole world , he calls all without exception to the faith of christ. indeed he saith too , that life eternal is offer'd unto all , so as notwithstanding faith is not of all . and in this he confesseth , the special grace of god to some particular persons . let it also be considered , that the word [ world ] cannot rationally be taken in any other sense . for in the next verse , it is meant of the world , whereof some are saved , and some perish , ( as reverend davenant observes ) and that they who perish , perish only because they believe not on the son of god. i shall not debate , what advantage the coming of christ into the world brought to such , as make no use , reap no benefit by it . certainly it states the question beyond all dispute , that as faith only saves , so unbelief only condemns , which is all i have to prove . for there 's not the least hint of any defect on gods part , but all the fault is said on man alone , in not believing on the son of god sent into the world , not to condemn , but to save it . and here let calvin speak what he thought in this case : certum quidem è , non omnes ex christi morte fructum percipere : sed hoc ideo fit , quia eos impedit sua incredulitas . in ep. ad heb. cap. 9. v. 27. 't is only by infidelity , that all are not partakers of the benefits of christs death . let me now argue a little further , why do we perswade all men , without exception , to believe on christ , with a promise of salvation by him , if they believe ? is it reasonable to do so , if we are not perswaded , there is sucfficient provision made , so as nothing is wanting , if there be faith to receive it ? as i take it , we should not perswade men to believe on christ , by telling them , if they believe , then christ died for them : rather , as i suppose , we may safely tel● them , that christ died for them , and thereupon perswade them , to believe on him . we are bound to believe , that the thing is true , before we can believe our share in it . the object is in order of nature , before the action . my belie● makes not a thing true ; but it is true in it self ▪ and therefore i believe it . and this is the method of scripture ▪ as farr as i know . the feas● was first prepared , and then the guests were invited : all things are ready , come unto the marriage , mat. 22.4 . the iews , who are the guests there invited , refus'd to come : but were they not cast utterly off , and put into that condition , wherein they abide unto this day , upon this account , that the son of god came to his own , and his own received him not ? how could they refuse , if there were no provision made for them ? or justly perish only for refusing ? i am very willing to believe , that christ was offer'd for me , before he was offer'd to me ; and that , if i dye in my sins , it is only for my not receiving christ offered to me . sure i am , that scripture never layeth the death of sinners , upon the want of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or price of redemption ; but alwayes upon unbelief , disobedience , neglect of , and setting light by christ , and the things of christ. and this is enough to ser●e my turn ▪ that scripture never hints any impediment to mens salvation , more than an evil heart of unbelief . for the intention of god , and christ , what is that to me , or any man else , seeing it is secret ? the revealed things belong to us ; and we shall ( for certain ) be question'd one day only , why we did not accept of christ , when he was tendred to us ? it will not then excuse us , to say , we could not tell , whether we were of those , whom christ intended to save . once we have the command of god , to believe on the son of god ; and we have a sure promise , if we believe , to be saved . and this , and nothing else , will be the condemnation of the world , viz. that they disobeyed gods command , and believed not his promise . thus all gods messengers have a warrant to invite all men to believe . but not to invite the devil , though they had an opportunity to speak with him , as any man may speak to another : yea , i am bold to think , it would be any mans sin , to promise salvation to the devil , upon his believing in christ. it were indeed a belying the lord , and saying , he saith , what he hath not said . and it were a deceiving the devil , in telling him , that which is not so . for the consequence of this hypothetical [ if thou believest on the son of god , thou shalt be saved ] is true , as to any man , without exception : but as to the devil , it is ( for ought i know ) false in the connexion , as well as in the parts of it ; because he is none of those , to whom god hath promis'd salvation , upon condition of believing on christ , ioan. 3.16 . for the command of god to believe , and his promise of life upon believing , is all the ground-work upon which our faith is built ; and this foundation the devil hath not , for his warrant and encouragement to believe on the son of god. for the son of god took not on him , or took not hold on , or helped not the angels , heb. 2.16 . but the seed of abraham . where [ abrahams seed ] notes not the iews only ( as all will grant ) but the gentiles also ; and that expression is us'd , to shew , that christ was the same , that was promis'd to the fathers ; and sets out the benefit of redemption , as belonging to mankind , but not ( if i may so speak ) to devil-kind . beside , it is not the devils sin , not to believe on christ , or not to receive him : he hath sins enough besides , both for number and nature ; and questionless is a greater sinner , than any man can be ; having sinn'd himself out of the greatest happiness ( and that in actual possession ) that a creature is capable of , and sinn'd against that light , which no man on earth can attain unto . but unbelief is not his sin , because there is no command obliging , nor any promise inviting him to believe on christ. but unbelief is the sin of men , yea it is in a manner all sin , as it seals upon a man his other sins , and causeth the wrath of god to abide upon him , ioan. 3. fin . yea , it is the great aggravation of all sins in this respect , that they might have been all pardon'd , on such easie terms , as believing in the lord iesus christ. we may now bespeak sinners , as naamans servants bespake him : if the prophet had commanded thee some great matter , wouldst thou not have done it , &c. so , if god had requir'd some great matter of us , for our salvation , should we not willingly have done it ? but 't is a very easie thing , that he requireth us to do . the word is nigh us , as the apostle shews , ro. 10.8 . we have nothing to do , or suffer , for ●he appeasing of gods wrath , or for the satisfy●ng of his justice , or for purchasing the heavenly ●nheritance . the son of god , in our flesh , hath ●one and suffered all ; and we have nothing to ●o , but to receive him , as he is freely tendred ●nd offer'd to us . the feast is prepared , without any cost or care of ours ; and we are call'd ●o partake of it , with a sure promise of welcome . all this while i forget not , what a contro●ersie there is among the learned , about the extent of christs death , but i dare not touch with it ; and the rather , because it no way concerns me , in the main design of this discourse . ● have no controversie , but with the frowardness and wilfullness of sinners , who are willing to make god the author , both of their sin , and condemnation ; and pretend , that if all men would believe on the lord jesus christ , as they are requir'd , they should not however be saved . these are the men i now deal with , and these i desire to try , ( whatever is controverted amongst the more learned ) whether this be not a truth , viz. that christ hath satisfied so farr , as they shall be saved , if they believe : and to these i say , if they dye in their sins , it is not upon the account of christs not dying for them , but only for their not-believing on him . and for this i appeal to the whole tenour of scripture , and in particular to ioan. 3.16 . where the gift of christ is common , but the efficacy of it limited to believing . and good cause why , since christ dyed for none , to save them whether they believe , or not . 't is neither my design , nor desire , to disput● with any , but with unreasonable and wicke● men . and therefore i shall take no notice , 〈◊〉 what is commonly said , viz. that christ dye in the stead , and sustain'd the persons of all , un●to whom the benefit of his death was intende● ▪ only i say , if a summ be paid , sufficient to re●deem so many poor captives , provided the● shall all their dayes serve him that is their r●●deemer ; are they not all redeem'd , thoug● some should refuse the condition , and chuse 〈◊〉 be slaves still ? however , this i affirm , th●● the extent of christs death is such , and so gre●● as i never read , or heard of any one , that p●●rished in his sin , because christ had paid 〈◊〉 price for his redemption . for the tenour of 〈◊〉 gospel , i gave it before , and i have 〈◊〉 learnt any other , than , that he that believe●● shall be saved ; and he that believeth not , shall 〈◊〉 damned . let others dispute , for whom chr●●● dyed , ( i cannot hinder them ) i am sure chr●●● never suffered or satisfied for any , so as th●● shall have the saving benefits of his death , wi●●●out laying hold on him by a lively faith. an● i shall be as sure , on the other side , that wh●●●ever shall believe on the lord jesus , with all 〈◊〉 heart , he shall be saved by him . and this i tak● to be sound doctrine , that may be safely preach●ed to all , and every one , without exception viz. thou , o man , whoever thou art , chri●● dyed for thee ; and if thou believe on him , wit● all thine heart , as god hath commanded thee thou shalt be saved . in this we preach the tenour of the gospel , as you have it before ; and he that thus preacheth christ , will give little encouragement to sinners , except to repent , and turn to god ; and so all sinners should by all means be encouraged . but here is no encouragement to impenitency , or unbelief , because there 's no promise of any benefit by christs death , but only to true believers , and penitents . this then i resolve , that if i , or any other , dye in our sins , it is only , because we believe not on the son of god. for of a truth , i know not how to clear and justifie god , ( as i desire to do ) if any thing done , or not done on his part , be it , that shuts us out from having eternal life . i am ( i confess ) altogether for this , that a wicked , proud , filthy , evil heart of unbelief , and nothing else , stands in the way of mens salvation ; and if that be once taken away , there will be no other hinderance . i have such thoughts of god , as i cannot think , but he hath done his part , so as nothing will be wanting , if we are but heartily willing to do ours . i could indeed say ( what is sufficient in this case ) that no man knows , or can know , ( supposing christs death to be so confin'd , as some will have it ) whether he be one of those , for whom christ dyed not . and therefore , if it were an adventure , a man had better run the hazard , than do worse , by wilfull shipwracking himself , through final impenitency and unbelief . as a man ( one would think ) should not refuse to cast the dice for his life , though he knew for certain , that some or other must dye ; and he cannot be sure , that he shall not be one of them ▪ only ( i say still ) there 's no hazard in believi●● on christ , but in t●is i desire to be resolv'd , whethe● he that beileves not on christ offered in the go●●pel , doth not refuse a fair offer of somewha● that he might have had , if he had believed ? th●● is no position , but only a quaere . if it be an●swered , that unbelievers are damn'd for not obeying gods command , and for not-believin● his promise , i grant , it is so , and their con●demnation , upon that account , is most just ▪ only give me leave to think still , that such re●fuse , what they might have receiv'd , and so 〈◊〉 guilty , as they were , who made light of the i●●vitation , mat. 22.5 . and went their waye● ▪ they might have shar'd in the wedding feast , 〈◊〉 well as others , if they would have come . an● therefore i wish all , whom it may concern , t● be very wary , that poor ignorant souls , wh●● are too much bent , and set upon undoing themselves , may have no occasion given them of so doing . for what danger can there be , in saying indifferently , what scripture saith often in terminis , and so pressing all to believe on him ? herein they will remove a stumbling-block ▪ which otherwise many will set up , to cast themselves down . but there is no occasion of stumbling , unless they preach and teach , what they never learn'd from scripture , viz. that chris● gave himself a ransome for all , live as they list , and do as they please , their redemption is purchas'd , and they are sure to be saved however . this indeed would be false doctrine , with a witness , yea , and a vengeance too upon many . but no poor souls will ever complain of their ministers , for telling them the good news of christs dying for them , so long as they tell them withall , how the death of christ will be effectual to them , and not otherwise , viz. by a sound , and a working faith. for the question about absolute and conditional redemption , i am not wholly ignorant of it : but i still resolve to wave all controversies of that nature , and only reason the case with poor souls , that they may not cast themselves away in their perverse disputings , about they know not what ; and in their wilfull neglecting of that salvation , which they are sure to obtain , in a way of believing , and obeying god , and not otherwise . to these i say again , that which is the word of god , who cannot lye : let them repent of their unlawful deeds , deny all ungodliness , and worldly lusts , lead sober , and righteous , and godly lives ; and therein give a sure evidence and proof of their reall closing with , and accepting of christ by faith , that they shall be as certainly saved , as any that are now in heaven . for this is indeed gospel , and this is the word of grace , as they may easily read , if they will but open their bibles . but they may turn over their bibles long enough , or ever they find any text to this purpose , that christ dyed to save them , though they never believe . paul and silas told the jaylor , act. 16.31 . believe on the lord iesus christ , and thou shalt be saved . they never scrupled , whether he were one of them , for whom christ dyed ; but preached to him the gospel , as they had received it of the lord : and he doing , as he was commanded , had forthwith as much as he desired , or needed . before i close up this , i shall add one thing more . is there any man alive , of whom any other can , or dare say , this is one of them , for whom christ dyed not ? if there be not , then make no difference , where thou knowest none ; but be wise according to that which is written . this we may all safely resolve upon , we shall never suffer at gods hand , for our ignorance , or neglect of any thing , that god hath not revealed in his word . the things that are revealed , belong unto us , &c. these we are to believe , and obey , and so live . and if there be any man excepted in the act of pardon , except unbelievers , and that only for their unbelief , it is more than i ever read of , or could learn by reading the bible . the third great objection answered . obj. 3. what is all this that you have said , of christs dying for us , in case we believe , so long as we have no power of our selves to believe , or do any thing , towards the working out of our salvation ? alas ! we would fain relieve our selves , and rise out of the misery we lye under : but we are insufficient of our selves to do any thing ; and thus we have been alwayes taught by our ministers . now it being thus with us , whose fault is it , if we perish , and die in our sins ? sol. let the fault lye where it will , i hope to make it certain and clear , that it lyeth not on gods part ; yea more , that it lyeth only on our part . 1. if i say , there is no inability in sinful men , but what they have brought upon themselves , i suppose , much is said , for the clearing of god in this case : and this is most certainly true , but i shall not insist upon it , because there is much more to be said , and more to our purpose . 2. i say , in answer to this grand objection , that there is no inability in man to repent , and believe in christ , and to bring forth good fruits , such as become repentance and faith , which he might not put off , if he himself would . and if this be made good , i suppose , the objection from mans inability , will have little force in it . that man hath brought himself into a miserable incapacity , there is no question ; and that the devil helps to keep him under it , is as unquestionable : but that man may put it off , if he will , may seem at first to be strange , however i hope anon to prove it true . for the insufficiency and inability of a natural man to all , or any spiritual good , i am ( i hope ) as much as any man else , can justly and reasonably be , and i hope to shew my perswasion in this sufficiently , by what i have to say . only i am impatient to hear some discourse ( as sometimes they do ) of mans inability by nature , as if it were a natural and necessary , more than a sinful infirmity . to prevent all mispr●●ion of me in this point i profess my unfeigned faith in these particular● viz. that no man can come to christ , except th● father draw him , joan. 6.44 . that chri●● dyed for us , when we were weak , ro. 5.6 . s● weak , as if he had not lifted us up by his power we should never have risen again . i know an● acknowledge , that the carnal mind is enmity 〈◊〉 the law of god , and cannot be subject , till go● circumcise the heart , and take away the stone 〈◊〉 of it . i willingly grant , that god works in 〈◊〉 both to will , and to do , philip. 2.13 . that 〈◊〉 begins , continues , increases , and accomplishe● the work of his grace in all his people . no● have i any quarrel against any , that cry dow● the ability of man by nature ; for i am fully 〈◊〉 wholly with them , if they will say ( as i ) th●● mans weakness is also his wickedness : as 〈◊〉 law also determines , that there is infirmitas , 〈◊〉 well as necessitas culpabilis . here it will be said , that every one saith 〈◊〉 much . and i take it for a satisfying answer , 〈◊〉 as we shall not further quarrel about it . all tha● i aim at , is this , that they that understan● would express themselves in this , so as vain an● foolish men may not please themselves , in a mis●conceit of their natural infirmity and weakness , 〈◊〉 if it were not their wickedness , and they we●● to be pittied only , but not blam'd for it , or ( a●●most ) not very much . for thus , or to th● purpose , many will discourse upon occasion ▪ that as farr as god shall give them grace , and wherewithall , they are not , and they will not be wanting in their endeavours , to do the best they can . they are by nature , and of themselves , able to do little , or nothing , that good is ; and wish it were otherwise , but how can they help it ? they have a good heart and will ; but they want strength to do what they desire . and what is this , but a favouring themselves , with a kind of reflection upon god , as if he were wanting in somewhat ; and that they might do better , if he had done his part ? besides , i am not ignorant , what an argument is urg'd by some , upon this ground of pleading mans natural inability , and what ado there is to answer it ; when ( i think ) one word would be enough to choak it , as i hope to shew anon . now , for the satisfaction of all these , i grant , there is a lamentable inability in every man by nature ; but this i contend for , that man hath a liberty also , which he shews abundantly , upon all occasions ; and never more , than in his sin , and his resisting god , in all the saving methods used for bringing him to repentance . whatever inability he hath , ( and let him make as much as he can of it ) he hath a liberty too , so much , as he doth most freely chuse all the ungodly wayes , wherein he walks . and this i intend to discourse a while , in answer to the third objection . to say , that a man by nature hath free-will , may seem strange to some ; but it is true however ; and no disparagement at all to the free grace of god , but serves to make all flesh inexcusable before gods judgement seat . to clear this , we must distinguish , as zanchy , and others do , between the nature , and the power of mans free-will . and to this purpose speaks zanchy , in tractat. de lib. arbit . cap. 6. if we respect the nature of free-will in man , it is alwayes free : but if we consider the power of it , it is a servant to sin , and can of it self do nothing but sin . and to this purpose he cites august . tom. 3. in euchirid . ad laurent . cap. 30. man using his free-will amiss , or abusing it , lost both himself , and it . and therefore learned men teach , † that mans will is rather a slave than free . yet the same men , with one consent , write , that the will of every man , whether good or evil , is alwayes free ; so as whatever he wills , whether good or evil , he wills it freely , and without force . and then again he cites august . tom. 7. contra iul. pelag. lib. 1. cap. 2. * free-will is so farr from being lost in a sinner , as by it all do sin , specially such as sin with delight , &c. and then he prosecutes this thesis , † that man after his fall , though he became a servant of sin , hath not lost all his liberty , but still retains that which is natural . and this is nothing else , than what the greek fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which imports a man to be sui juris * , as every man is to the elicite acts of his will , wherein he cannot be forc'd , absolute freedome of will is properly in god , who can neither be compell'd , nor yet order'd , or over-wrought by any other : but we give it to man , so farr , as he is free from all force and compulsion . so any man uses his free-will , as often , as according to the judgement of his own reason , he chuses that which seems best to him ; not forc'd by any principle without , but freely inclin'd by a principle within him . this then is the worst of my meaning , that a sinner is a reasonable creature , and follows the determination of his own reason and judgement , in what he doth . and if man have not this liberty , i know not how he can be a sinner . he hath indeed no good will to what is of god , but the best part of him is enmity against it , ro. 8.7 . yet he retains his liberum arbitrium , though he hath lost facultatem ad bonum . the imaginations of mans heart , since the fall , are only and continually evil * . he hates the good , and loves the evil , but both freely . † we have not lost our free-will , but our good-will . indeed we have too much free-will , unless we could use it better ; and this will be our condemnation , that we so willingly and wilfully refused the good , and chose the evil . * we cannot now will that which is our only good , but we freely and willingly refuse it . man alone hath cast himself down : but he cannot alone raise himself up again . it is god that worketh in us , to will , and to do , philip. 2.13 . and in this we are his workmanship , eph. 2.10 . therefore one hath resolv'd in this case ( to my thinking ) as well as can be : take away grace , and there 's nothing to save : take away free-will , there 's nothing to be sav'd . god gives all grace to all ; but he gives not grace to any , but reasonable creatures . and when he gives that grace , which effectually changeth the heart , he no way infringeth mans liberty . for though it be granted , that god working the will to determine it self , it must determine accordingly ; yet gods working takes not from mans will the power of dissenting , and doing the contrary ; but so inclineth it , as having liberty to do otherwise , yet it actually determineth one way , and not another . so mans free-will is still preserv'd , since without it , i know not , how he can do any thing commendable , or blameable . for what any man is enforc'd unto , is not his good , or evil . paul saith indeed , that he compell'd some to blaspheme , act. 26.11 . which cannot be understood otherwise , than that he used all rigour and extremity to draw and drive them to it . but they were not purely compell'd ; if so , the sin had been his , and not theirs . but they chose to blaspheme , rather than suffer ; and this was their sin , which they would have avoided , had they been sound in the faith , as those worthies mentioned heb. 11. though perhaps paul speaks more his own endeavour , than the event or effect of it upon others . here by the way observe , what a great de●●sion there is in the world , in and about this ●articular , viz. if men be strongly tempted to 〈◊〉 , by any sore penalty threatned , and ready to 〈◊〉 inflicted , they presently call it a [ force ] ●nd perswade themselves , the sin is only theirs , ●ho compell'd them to it . this is a delusion , ●or no man can be forc'd to sin , though he may ●e strongly tempted more wayes than one . for ●o farr as a man is forced , he doth not sin . the force of temptation may make a man do , what else he would not : as a storm causes the mariners sometimes to cast their lading over●oard . but the casuists resolve all mixt actions of this kind , to be more free , than otherwise . men would not indeed do such things , if there were not some weighty consideration moving them ; yet they are not compell'd , for they might do otherwise . a man may be purely forc'd to do somewhat , that he would not ; but his will cannot be forc'd without destroying the nature of it . as farr as a man wills or nills any thing , he wills or nills it freely , though the will hath ( as most think ) necessary dependance in its elicite acts , upon the understanding . obj. but though the will be thus free , yet there is an unavoidable necessity on every man , in his natural estate , so as he cannot but sin in all he doth : for a bad tree cannot bring forth good fruit , luc. 6.43 . a man by nature is dead in trespasses and sins , eph. 2.1 . can a dead man raise himself to life again ? can the aethiopian change his skin , or the leopard his spots ? then may ye also do good , who are ac●customed to do evil , jer. 13.23 . sol. for what is urg'd from scripture , i a● farr from gainsaying it , because it contradict● not me , in saying , that every man sins willingl● and wilfully . a man by nature is dead in 〈◊〉 and say , the spiritually dead can no more rai●● themselves to life , than they who are naturall● and corporally dead ; yet know , there is a vast● difference between the one , and the other . h● that is spiritually dead , hath a will : but the n●●turally dead , hath none at all . the spirituall● dead , shews a wicked will , in resisting th● means used for his recovery ; whereas he that naturally dead , cannot be said to be unwilling 〈◊〉 rise again . a man in his sin , is as a sick ma●● yet the sick in body , and the sick in soul , are no● in all alike ▪ a man sick in body , would with 〈◊〉 his heart rise , if he could ; and keeps his 〈◊〉 only , because he is forc'd to it , and cannot sit up ▪ a soul-sick man , let him be , as you will hav● him , i am sure , is as unwilling , as he is unabl● to rise . he is indeed like the sluggard , tha● will not rise , because of cold , finding his be● warm and easie . so is a sinner , in his sinfu● condition , he loves and likes it , and is loth t● change . nay , he will quarrel any one , tha● goes about to rouze or raise him ; he will not en●dure any rebukes for sin , but loves it , so as t● hate any , that would divorce him from it . not is he as a block , or a beast : he sees what is good ▪ as god hath shewed it him , and he abhorrs it ▪ and chuses to abide in the condition wherein he is , as best for him . and thus scripture speaks of mans weakness , as his wickedness , and his infirmity is his iniquity too . take him as he is , and you will find him thus : he cannot will that whith is good , because he will not : his [ can ] and his [ will ] being all one . such is his natural bent to evil , that he voluntarily chuseth it , and refuseth the good . and now let any man judge , whether such an inability can be any excuse for sin , it being at most but a moral impotency ( as we call it ) and not a natural . hence ( methinks ) i cannot make good sense of what some are wont to say , that they would repent , if they could . i suppose , it would be more sense , to say , they would repent , if they would . for certain , if a man be heartily willing to repent , there is nothing left to hinder his repentance . a serious and instant will to repent and believe , includes in it the hatred of sin , and a purpose of not sinning . he that truly desires to repent , doth indeed repent , because he hates his own evil wayes . i grant it willingly , that no man can turn to god , without the grace of god ; but that is all one , as to say , no man will turn to god , without the grace of god. for there is nothing that hinders him , but his wicked , froward will. a man may have a charitable disposition , and be heartily willing to relieve others in their necessities , and yet may not , because he hath not wherewithall to do it . his heart may be large , when his estate is strait enough . and in this case , the will is accepted for the deed . for almes-deeds are imperate , outward acts , wherein the will cannot sway all ; and therefore it may be rationally said of such a man , he would with all his heart , if he could . but to repent and believe are elicite , inward , immediate acts of the will , and are not exercised by another power , as the imperate are . with the heart man believeth , and with the heart man repenteth . there is , i grant , an outward reformation of the life , which is a fruit of repentance ; but repentance is a root in the heart , and when a man is changed , so as to hate the evil , and love the good : or when ever a man of unwilling , is made willing , then he repents . and therefore it cannot be said with good sense , men would repent , if they could : there 's more sense , and truth too , in saying , men could repent , if they would . to say , i am willing to repent , but i cannot ; is all one , as to say , i am willing to repent , but i will not . i may be willing to work , or to walk ; but because i am sick and weak in body , i cannot . but if i am willing to repent and believe , the work is done : for these are the immediate acts of my will. obj. but some may object , that many gracious souls may heartily desire , what they cannot do ; and divines commonly resolve , that good desires are accepted with god , when there are failings in the performance . sol. i fully accord with all those divines in this , and say , that the best on earth are defective in doing what they desire : their desires are indeed beyond what they are able to do . they would pray with more fervency , and ardent affection ; they would hear with more attention and intention , than they do ; and this is their great burden , that they cannot do as they would . but it must be considered too , that they are defective in their desires also ; and then we may soon answer , what is here objected , viz. that as to the immediate acts of the will , they cannot what they would . for they would love god more than they do ; and it is their burden , that they love him no more : and blessed ( say i ) are all such poor souls , and i wish there were more of such in the world . for too many ( i fear ) think they love god well enough , and that in this , they are not wanting . but to answer the objection , consider , 1. that the fervency of the saints love to god , is much allayed by many things without them , such as are unavoidable to them , whiles they are in flesh . 2. all the defects of their love , and other spiritual affections , are from the imperfection of the work of grace ; their wills being not so throughly sanctified , but that there is flesh lusting against the spirit . hence , when the spirit is willing , the flesh is weak , so as they cannot do what they would . they cannot love god so , as they would love him . but this makes nothing against what i said before . for so farr as they are sanctified , they are willing ; but so farr as they are flesh , they are not so . the spirit makes them willing , to what the flesh will not suffer them : and this is their burden , that they have so much of the body of death in and about them . but i say again , so farr as a mans heart is renewed , so farr he loves god ; and the imperfection of his love , is from the defects of his will , not throughly and perfectly sanctified and changed . but still i am to seek , and cannot imagine , how any man can be willing to love god , and not actually love him at all , as certainly they that are carnally minded , do not . a man may not love god , so much as he would , and i have given a reason why . but i cannot apprehend , how a man can be willing to love god , and not love him at all . and the case is all one in faith and repentance . a man by nature loves not christ , but loves his sin ; and this makes him distaste the terms , upon which christ is offered to him ; and he is unwilling to believe on him , because of the old hatred . this natural old enmity makes him unwilling to close with christ ; but if that were once cured , he would forthwith believe , to the saving of his soul. now if it be mans enmity ( as indeed it is ) that makes him unable , consider , i pray , how farr such an inability will excuse . i never heard , that any man was an enemy to another , against his will. there 's no vertue , or gift of god in us , without our wills ; and in every good act , gods grace , and mans will concurr . the voice of the corrupt will of man , is , i do that which is evil , and i will do it : i do not that which is good , and i will not do it . that which keeps men fast bound in the cords of their sins , is the frowardness of a wicked heart , wilfully chusing to walk on in their ungodly wayes , and refusing all means of reclaiming them . quest. but how shall that enmity and wilfullness be removed ? or is it their fault , that it abides upon them ? it hath been preach'd for sound doctrine , that a man can never repent . or believe , till god circumcise the heart , and take away the stony heart , and give a new heart , and a new spirit . sol. and i do allow of this doctrine with all my heart . but what then ? all this will not clear us , if we do not repent . for our sin is never the less sinful , because ( as i said before ) we love it , and will by no means part with it . i subscribe to what luther saith : impius lubenti voluntate malum facit , & haec est voluntas : verum hanc lubentiam faciendi malum , non potest omittere , aut coercere , & haec est necessitas . i know well , that the infirmity of a natural man is great upon him , and invincible to any thing , but almighty grace . but i know too , that a natural man loves his sin with all his heart , and resolves to serve his lusts , and will not be perswaded to renounce them . and for the wayes of god , he hates and scorns them , and will not walk in them ; yea , and doth what he can , to keep up the old hatred , resisting all the assaults , that are made upon him , for the subduing of him to the obedience of christs laws . what think you ? is not every wicked man free , in making all the opposition that he can , against the means of his conversion ? and now let any man ask himself , whose fault it is , that he is an enemy to god , and the wayes of godliness : or that he chuseth the wayes of death , when he is often and earnestly invited to walk in the way that leadeth unto life ? what kind of question is this ? i wonder men are not ashamed to ask , how the enmity of their hearts against god shall be removed ? they may answer themselves if they please , thus , that they love their lusts , and for their lusts sake they cannot abide gods laws . i ask them therefore in the name of god , and let them answer as they should , or ( i assure them ) they shall answer one day as they would not : why do not all you prophane , ungodly , debauched men , leave your wicked wayes ; and why are you so unwilling to leave them ? why do you slight , and set at naught , scorn and deride the wayes of god and godliness ? i hope you will blush to say , you are forc'd to do so , when your hearts know , you take pleasure in so doing . is it not your delight and pastime to do wickedly ? and are not the wayes of god , the things you abhorr , and cannot abide ? are you reasonable men , and can you say or think , you are necessitated and compell'd to take these vain and wicked courses , when your own hearts know , you love them , and chuse them , and will not be perswaded to the contrary ? hence i say further , that i cannot believe , god will damn any man , for doing that , which he was heartily unwilling to have done , but could not , or was not able to refrain . i believe also , that god will damn no man , for not doing the good , which he was heartily willing to have done , but could not . and i believe , all men shall be condemn'd for this , that they would not walk in gods wayes , and for that they would goe on in their own wayes . and if the whole tenour of scripture speak not this , i may be asham'd to understand it no better . and to say no more , i confess my self unable to conceive , the righteousness of god in his judgements , if he should pass sentence of death and condemnation upon any poor souls , that have been sincerely willing to do what he commanded , and only wanted strength and ability to do it . the natural man cannot know spiritual things : but 't is also said , they are foolishness to him , and he scorns them . as to what is alledged from ier. 13.23 . i answer , there is so great a dissimilitude , as the argument a simili will not hold , to prove what is pretended . the aethiopian , though he be never so willing , cannot change his skin . hence we say of a man that labours in vain , that he is washing a blackmore . and the leopards spots are of the same nature . but the wickedness of the wicked is not so . i am apt to think , many a blackmore would be made white , if he could : but no wicked man is willing to be made clean . i have heard indeed ( how true it is i know not ) that the blackest aethiopians with them , are the beauties , even as the fairest are with us . now if a blackmore might change his skin , and would not , i should think him to be a just and fit resemblance of ungodly sinners . for these aethiopians ( as i may call them ) are not willing to change their skins : such black souls will not be made white . nay , the blacker they are , the better they seem in their own eyes ; and the deeper they are dipt in that dye , the more they are pleas'd with their black hue . and let it be observ'd , what that text hath in terminis : how can ye that are accustomed , &c. or , ye that have learnt , and are instructed ? for the original hath in it the notion of teaching or learning . they had enur'd themselves to do evil . old sinners accustom'd to their wicked wayes , are as one that hath learnt what he cannot forget . and yet if a man learn any thing that 's bad and base , he is never the more commended , nor yet the less blam'd , because he cannot forget it . a custome in evil is farr worse , than the first single act of sin . and i have yet one consideration more , that will clear this matter beyond all exception , and it is this , that the more unable any man is to repent , the more hatefull he is in the sight of god. custome in sin , draws a crust upon conscience , hardens the heart , and makes a man more unable to repent . and will any man say , that such an obdurate sinner , is therefore the more excusable ? nay , he is the more abominable , even for that reason , in the sight of god and man. the more sick and weak in body any one is , the more he is pitied , because men know , he would be better if he could , and is glad to hear of any good means to recover him . but we cannot so pity sinners , that have an hard and impenitent heart ; but account them therefore the greater sinners , because they cannot repent . they cannot indeed , because they will not ; and their greater inability is nothing , but their greater obstinacy and malignity ; so as the best that can be made of it , is no more , than if a thief should plead for himself at the barr , that he hath been us'd to filching and stealing so long , as he cannot leave it . the same plea it is for any man to say , i have sinn'd so long , and am so much hardned , as i cannot repent . and though every sinner be not alike hardned in sin , yet every one hath the same inclination , which by frequent and continued exercise , will become a custome . for the difference of sinners is much in degrees ; and if the impotency of an old sinner be no plea , neither will the impotency of any . obj. if any yet say , it is no fault of ours , that we are so much inclin'd to evil , and so averse to god , and all that 's good , sol. i hope they will remember , that god made man righteous , or upright , eccl. 7. ult . and that we are now born in sin , is the corruption of our nature , for which we are beholden to our selves , as much as adam was to himself , for his first transgression , and falling from god. for we sinn'd as well as he , and then contracted the guilt and filth we now lye under , even before we are born . and so much the apostle aver●s plainly , ro. 5.12 . which if it be denied , all the apostles argument in that place , to prove the lord christ to be our righteousness , will be of little force , or rather none at all , as i conceive , with submission to better judgements . obj. if it be said , man had never fallen at first , if god had not left him to himself ? sol. i answer , that god did not first leave man , but man first left god ; and judge , if it were not so : for god gave him a power to stand , if he himself would : if he gave him not a will to use that power , is god to be faulted for that ? would you have god to make him unchangeable ? obj. but man might have stood unmoveable though he had not been made unchangeable , 〈◊〉 god had upheld him , as he did the elect an●gels . sol. no question , but god could , and migh● have upheld him ; but he was not pleased so t● do . and yet he is not to be charged with th● fall of man. for he gave him sufficient powe● and strength to stand , if he would , and was 〈◊〉 this enough ? if a father gives his son a stock 〈◊〉 money , or an estate , whereupon he may liv● comfortably , by his good management of it ; an● the son do ( as we read of one luc. 15. ) spen● and waste all , and come to beggery ; can an● man justly say , the father did not his part for h●● sons good ? what would men have of god ▪ or what they make of him ? god made man 〈◊〉 glorious creature , and gave him a reasonabl● soul , and liberty to chuse for himself , such as 〈◊〉 other earthly creature had . and when god had made him a reasonable creature , he dealt with , and by him , as became the nature and quality of such a creature . if god had divested man of his liberty , he had abas'd his nature below it self , and indeed made him to be no man , or reasonable creature . obj. but god might have preserv'd him in the estate , wherein he was first made , holy and righteous . sol. what will men make of god ? we read how ill god takes it , to be thought such a one as we are , psal. 50.21 . the men that argue thus , do much worse . for they would make god to be such , as they themselves would not be . they will not be tyed up to the wills of other men , ( though perhaps better than themselves ) in every transaction , or concernment of their own . they will say , why should we be bound to them ? these are our own concernments , and why should we give others an account of them ? may not we do with our own , as we will ? and no ma● questions such men for their doings , specially so long , as nothing is done , but what is comely and equall . but when the great and mighty god doth any thing like , and disposeth of his creatures with infinite wisdome , vain men will presently question , why doth he so ? let any man shew any the least unrighteousness in god , or that man could not have preserved himself , in that blessed estate , wherein god had set him , and then they say somewhat . but the contrary is most certain and true , viz. that man might , and should have been happy , if he had not wilfully cast himself away . and therefore , why doth a living man complain , a man for the punishment of his sin ? let us search and try our wayes , and turn again unto the lord , let us lift up our hearts , with our hands , unto god in the heavens . we have transgressed and rebelled , and thou hast not pardoned , lam. 3.39 , 40 , 41 , 42. nothing becomes us in our sinfull condition , so well as such a confession . do we believe , there is a god that made us , and dare we question his dealings , as if he punish'd us upon any account , but our transgressions ? surely god will not do wickedly , neither will the almighty pervert judgement , job 34.12 . and v. 11. you have an argument for it : the work of a man shall be render unto him , and cause every man to find according to his wayes . had man continued in his obedience , ; or being fallen , humbled himself , and then god had rejected him , there migh● have been suppos'd some occasion of complaining ▪ but it is quite otherwise : for god ran after man , when man had run away from him ; an● provided for his recovery , to a more blessed an● glorious estate , when he could think of nothing ▪ but a few figg leaves to cover his shame . an● god is still reaching out his merciful armes , to lay hold on him , inviting and wooing him , and never refuseth any soul , that turns to him ; and what would men have more ? obj. but if it be said , i cannot , in the case i am , turn my self ▪ sol. i say thou lyest in what thou sayest : for , to speak as it is , thou art not willing to turn unto the lord ; and this , and nothing else , will be thy condemnation in the great day of account * ▪ there is a price paid , and a purchase made , and thou art invited to come , and take possession of it . but thou hadst rather abide where thou art , and holdest thy sins as sweet-meats under thy tongue , and wilt not let them goe , though thou hast been often told , they will be the bane of thy soul. and how dar'st thou say , thou canst not turn thy self ; when god , and thine own heart , and the world too , know , thou art enamour'd on thy sin , and hast such a liking to it , ●s thou wilt by no means be perswaded to part with it ? wilt thou wilfully prosecute thy sinful designs and courses , and set thine heart upon ●hine iniquity , and say , thou canst not turn ●rom it ? for shame speak sense , and talk no more so absurdly . will a man be at cost and ●ains to serve and feed his lusts , and he not love ●hem ? and if thou love them , they have thy will ; and when thou art willing to part with ●hem ( i say ) heartily willing , the work of conversion is done . but whilst thou art not willing to part with thy lusts , say as it is , i will ●ot , i will not . say the truth , for so it is . thou hadst rather part with thy soul for ever , than part with the pleasures of sin for a season . thou delightest in thy own wayes , and art one of them that say unto god , depart from us , for we desire not the knowledge of thy wayes . it is not with ungodly ones , as they pretend : for they chuse their own wayes , and when they eat the fruits of them , they are but filled with their own devices . they first sow iniquity , and then reap shame and misery . when they goe down to hell , they goe where they had a mind to be . they have been often and earnestly call'd upon , to pity and favour their poor souls , but they would not be perswaded . how many a sinner hath parted with his life for his lusts sake ? and all do so , as to their souls . if men would study scripture more , and search their own hearts more , than they do , they would soon answer their own arguments . let me now commend ●o them one place , viz. pro. 1. from v. 20. to the end of the chapter ; and let them consider what the wisdome of god judgeth , concerning the wicked wayes of men . and o! that me● would read , and weigh our saviours words ioan. 3.19 , 20. this is the condemnation , tha● light is come into the world , and men loved darkdess rather than light , because their deeds were evil . christ , and his word , and all his ordinances , are a light ; and wicked men , lik● thieves , cannot abide them , because they would not be discovered by them . this is th● judgement , that scripture passeth upon ungodly men ; and if they would pass the same , and s● judge and condemn themselves , they might fin● peace in approaching to god. but to argue an● whartle about the wayes of gods providence an● grace , as if they were not equal ; when god and their own hearts know , they are passionately in love with , yea and madd upon their idols ▪ i mean their lusts , and loose practices ; th● will turn to no good account one day , whateve● men count of now . they that are so apt t● quarrel god , should rather call themselves to an account ; and if they would be exact in this work ▪ we should have more complaints of themselves , that their own wayes are unequal , and all the wayes of god most equal , and just , and good . to shut up this , i shall only mention one text , pro. 8.36 . all that hate me , love death . they are the words that were spoken by the infinite and eternal wisdome of god ; who saith a● much in effect , ioan. 3.19 , 20. before cited ▪ wicked men love darkness , and death . they are not damn'd ( as they pretend ) to sin and hell against their wills ; but they love them , and chuse them , when they might forbear and avoid them . they love their sins , and therefore hate their souls : they love sin , and in so doing love death : they are willing to be damn'd , as willing ( for certain ) as a man that wittingly takes poyson , is willing to kill himself . obj. but some will say , that few are so willfull , till god hardens them , and makes them to erre from his wayes , esay 63.17 . sol. for gods making men to erre , &c. i think the learned annotator hath rightly observ'd , that the original notes only a permission , and therefore might be rendred , why dost thou suffer us to wander out of thy wayes ? for god tempteth no man to sin , jac. 1.13 , 14. but a man is led away by his own lust . and how did god harden pharaoh ? no other way , than by delivering him up , and leaving him to the hardness of his own obstinate heart , by gods forbearance and mercy , more and further obdurated , as is to be seen in the story . god doth thus harden others , and leave them to themselves ; and then it is sad with them , as it is with a child left to himself , pro. 29.15 . but when is it ? even when they give themselves up to serve their own desires , and resolve to walk after their lusts , hating to be reformed , and casting gods word behind them , as is to be seen , psa. 81.8 , 9 , 10 , 11 , 12. this is cleared from psa. 95.8 . harden not your heart . on which place calvin : non ex alio fonte manare nostram adversus deum rebellionem , quam ex voluntaria improbitate dum illius gratiae aditum obstruimus . calv. i. e. our rebellion against god , flows from no other fountain , than our own perversness , whilst we shut up the passage to his grace , that it cannot enter . one thing more , that may be objected , must be answer'd , and 't is this : obj. that the special grace of god puts th● last difference between man and man ( as some say ) and that grace is not given to all . how then can it be said , that god hath sufficiently provided for all ? or how can he be clear'd , 〈◊〉 his condemning some , seeing these also woul● have repented , and closed with christ , if th● lord had perswaded , and over-power'd them by his effectual grace , as he did others ? sol. and yet god will clear himself ; and for this purpose consider , 1. that there is little more in this objection than in somewhat before , about the fall of our first parents . and as god was righteous in letting them fall , because they might have stood , 〈◊〉 they would : so god is righteous in his dealing● with men , notwithstanding he deny them tha● special grace , he gives to others , because they might be saved , if they would . when i say , men may be saved , if they will , my meaning is , that they are not saved , because they will not , and that their wilfullness is their condemnation . for if christ , and the word of grace revealing christ , and all the methods of conveying him to poor souls , and exhortations , and entreaties to accept of him , be enough , then god is not wanting on his part . for i may now ask all who complain , what is lacking to them more ? were there not an all-sufficient saviour , and sufficient means of knowing him to salvation , there might be perhaps some occasion of complaint . but it is farr otherwise ; and if men will make use of these means , as they are commanded and intreated to do , i am sure , they shall be saved , because the mouth of the lord hath spoken it . never did any man dye in his sins , that was heartily willing to receive christ offer'd to him , and to improve the means of grace allowed him for that end . and may i not then say , men may be saved , if they will ? they have enough to live upon for ever ; and when they play the unthrifts part , have they any cause to blame god , and say , he might have done more for them ? what should he have done more for them ? and what can they answer to this question , when their own hearts know , they never lik'd or lov'd christ , or any of his wayes ; but wilfully scorn'd and rejected all ? they lik'd and lov'd a saviour to deliver them from death and hell , after they had taken their full swinge in their own wayes , and sinn'd themselves out of breath , and could no longer serve their lusts . but they would not have christ to reign over them , so , as for his sake , and at his command , to deny themselves , and all ungodliness , and worldly lusts . they know , that the power of godliness was the thing their souls loathed , and they scorn'd it , as savouring of nothing but folly and fancy , calling it a precisian nicety . and when christ called them to suffer for his sake , ( who suffered so much to save their souls ) they would not part with a penny , or lose an hair of their head for him . i say then , in one word , look what hindred israel from seeing the good land which god had promised them , the same hinders these men from possessing the heavenly inheritance , heb. 3. ult . they could not enter in , because of unbelief ▪ and yet , as moses tells them , deut. 9.4 . the lord had not given them an heart to perceive , and eyes to see , and ears to hear . 2. how would men have god to save them ? would they be saved in such a way , as if a block should be lifted from the earth , and carried up to heaven ? this cannot be , without perverting the whole course of gods providence , in governing his reasonable creatures . for they being made after gods image , and acting by an inward principle of reason , must be governed in a way and manner suitable to their nature . god indeed draws men thitherward ; but i never read , he drives them against their wills , or without their privity , hos. 2.14 . i will allure her , &c. though conversion be not altogether suspended on the liberty of mans will , but god undertakes for it ; yet his way is sweet , and taking with sinners , who are allured , as one observes on the place . god by grace destroyes not nature , but rectifies and perfects it , whiles ( as austin saith ) omnipotenti facilitate ex nolentibus facit volentes . he bends and enclines mens hearts , as the rivers of wa●e● , pro. 21.1 . now water , that runs one way , may be turned , and made to run another way : but the water in its course , alwayes runs according to its natural inclination . certainly , the worst these men can say of god , is , that he would have turned them , and they would not be turned ; but they resisted him , in all his strivings with them . and then where lyes the fault ? let any reasonable man judge . 3. this argument ( as i said before ) aimes at making god to be not only such a one as our selves , but much lower . 4. god is just , as well as mercifull ; and his justice is as natural , and as essential to him , as his mercy . and if so , why ( i pray ) may not god glorifie himself in the one , as well as in the other ? if he may not , give some reason , why. but if god may glorifie his justice , as well as his grace , i ask , how god can glorifie it more , beyond all exception , otherwise than thus , viz. in destroying those who have had all means sufficient to save them , and willingly rejected all , because they did not like them ? 5. i have yet somewhat more to say , in answer to this objection ; and it is so much , as ( i hope ) may satisfie any , that are soberly minded . they who thus argue , might do well to consider , what that grace is , which ( they say ) is not given them . for that grace , where-ever it comes in its full power and efficacy , sets men at the greatest distance , yea and defiance with all their wonted sinful wayes . now here may be a great mistake ; and these men may seem to desire , they themselves know not what . i believe , they would fain have the grace of god , to preserve them from suffering hell-torments , when they are going out of the world , never again to serve the desires of their flesh . but do they desire indeed , to shake hands with , and to bid an everlasting farewell to their filthy lusts , so long as they have any ability or opportunity to serve them ? for to this the grace of god calls them , and for this they have had many gracious earnest invitations , which they have sufficiently slighted , and cast off , with as much scorn and contempt as could be . they have never heeded , what they have heard from god himself , speaking and calling to them , by the commands , promises , and threatnings of his written word , or by the motions of his spirit , or the checks of their own consciences , or any dispensations of his , in any providences . now , what do these men mean , in saying , god hath not given them grace , when they slight and set at naught all the saving methods , which he makes use of , to affect their hearts , and work them over to ● thorough-compliance with himself ? why do not they attend their own work , which is , to heed what god commands , promises , and threatens in his word , and to reform their hearts and lives accordingly ? why do they not lament and bewail the baseness of their own sinfull hearts and natures , humbly acknowledging all their iniquities , and loathing themselves , because they are loathsome in the sight of the lord ? why do they not confess and forsake their sins , that so they may find mercy , as solomon assures them , pro. 28.13 . why do they not begg of god strength to resist sin , and use the means which god hath ordered for that end , viz. fasting and beating down their bodies ? why do not they avoid the occasions of sin , and keep themselves farr from those places and companies ▪ where they are sure to meet with many temptations ? why do they not frequent the company of those , who will admonish them upon all occasions , and advise them about ordering all their wayes ? no , they 'l do nothing of what is their duty , nor what ( i am sure they have power to do , but only sin , and seek all occasions to sin ; and then quarrel god , and say , he hath not given them grace . this is in effect to say , they would have god to save them against their wills . obj. but god can make me willing , if he please . sol. i know god hath a soveraign power over the hearts of all men , but what then ? would they have god to alter all the saving methods of his grace , and force upon them , what they have refus'd so often , with all disdain and indignation imaginable ? they desire no grace , but what may keep them out of hell : and scorn all grace that 's offered them , for reforming their hearts and lives . they are like those froward patients , that would have their physicians cure them , without any applications made to them ; as our saviour heal'd the lame , and the blind , by a word of his mouth , working wonders , such as had not been heard or known . not to say , that such arguings are absurd and unreasonable , these men must have low thoughts of god , and his infinite excellencies , who would have him shape the whole course and method of his grace and providence , according to their sinfull interests and humours . to say no more , make it our own case . when once we have done our endeavours , us'd all intreaties , yea , and ( it may be ) added due corrections to our instructions and admonitions , and waited long for a desirable issue , knowing the party we have to deal with , might , if he had a mind , change his course ; we think we can acquit and clear our selves ( as indeed we may ) before all the world , from having any hand in his undoing himself . and will not the righteous judge ( think we ) acquit himself at the last day , in condemning all the ungodly refusers and despisers of his grace and mercy ? i shall say no more , but as god said to iob , he that reproveth god , let him answer it . as if he should say , he that reasons the case ( so the word may well be rendred ) or argues against me , let him answer , if he can , what i have said , and have yet to say . thou job hast been very bold and forward to question and quarrel my wayes of providence , as if they were not such as they should be . but i would have thee know , i am able to guide and govern the world , without any assistance or advice of thine . hast thou so mean , low , and unworthy thoughts of me , and mine infinite excellencies , as to imagine , i am to learn of thee , or any other , how to order and dispose the works of my hands ? i think , i have said enough to convince thee : but if this do not satisfie thee , i have yet more to say , and beware in time to provoke me no further ; for if thou do , thou shalt be sure to know after another manner , that i will not be taught by thee . so i shall answer no more , but only advise all who thus argue , to read how iob answered the lord , and to give over such malepert daring him , with their disputing his royal prerogatives ; which if they considered , as they should , they would count such reasonings but a little beneath blasphemies . i shall only say further , though we may awhile plead our weakness , yet god , and our consciences know , it is only our wickedness , that hinders our salvation . for my part , i , and others too , can say very much of our weakness , that when we have promised fairly many times , we have performed little or nothing answerable . but we can say much more of our natural wickedness , and the baseness of our deceitfull hearts . others may speak as they list , i think it best and safest for me , and every one else , to shame our selves before the lord , by charging home upon our selves the frowardness of a deceitful naughty heart . for this we may know , if we have a mind to it , that we love sin too much , when it is best with us ; and god too little , when we love him most ; and whom can we blame for this , but our selves ? therefore , god forbid , i should entertain the least thought of charging god foolishly . let me ever say , god hath not been wanting to me , only i have been wanting to my self . i dare not say , i would be , or do better , if i could ; seeing god , and my conscience know , i could be , and do better , if i would . it is not any fault in god , but my self , that i have no more grace , and that i walk not more uprightly and evenly . for i do willingly yield too often to the suggestions and insinuations of sin and satan : and i do not entertain and cherish the sweet motions of gods spirit , nor improve the means of growing in grace , as i might , and ought to do . and , in a word , i am verily perswaded , if any thing undo me , it is the frowardness of an evil heart of unbelief . in hac fide vivo , in hac moviar . so let me justifie god , both in life and death , whatever becomes of me . and now i remember , what i before referr'd to this place , concerning an objection , that is commonly made to this purpose . obj. that all exhortations to faith and repentance are absurd and vain , if men are unable to do any thing of themselves , without the effectual grace of god over-powering them . sol. i shall say nothing of the answers , that have been made to this objection by others ▪ but only say , there is no such absurdity , as is imagin'd , because men are exhorted to that which they are unwilling to do . now what absurdity is there in this ? or if there be , i am not able to see it . nor can i apprehend it unreasonable , to perswade a man to that , which is for his good , when we find him not willing to it . for mans natural inability to any spiritual good , i do not question it , if we count of it , as i said before , and as ( i think ) we ought . but i know full well , that mans weakness is his wickedness , and his inability is his untowardliness ; and how can we deal with a froward wilfull man more rationally , than to lay before him the errour , and the evil of his way ; and by reasoning the case , perswade him to leave it ? they , whom we deal with , are men , and have reason , whereby they are able to judge of what is spoken to them ; and they can discern of good and evil , and so chuse , as they see cause . and when the most is made , that can be , of mans insufficiency , we cannot ( as i shew'd formerly ) deny him a liberty . and then , where ( i pray ) lies the absurdity ? deny a natural man that liberty , which ( as i said before ) must be allowed , i must confess , that to admonish or exhort him , is all one , as to exhort or perswade a beast , or a block . but so long as wicked men do wilfully refuse the wayes of god , and as wilfully goe on in the wayes of their own hearts , i am bold to think , the absurdity will lye at their doors , who say , it is absurd , to perswade a wicked man , to turn from his evil wayes . and how much less absurdity is there , in exhorting those , in whom the spirit is willing , though the flesh is weak ? and now i shall proceed to prove by other arguments , that men are wilfull in their own wayes , and willingly neglect the things of their peace , and so perish only upon that account , and no other . arg. 2. my next argument shall be , from the equity and reason that is and appears in all things , which concern mens salvation , so as it is easily discernable by mans natural light and understanding . men ( as you have seen before ) are apt to quarrel god for his dealings , as if his wayes were not equall : and my design is to prove them alone guilty of their own destruction , and that they shall one day appear so to their own consciences , and before all the world. and my argument is this , that all the wayes of god towards men , and all the mean● he useth for the reclaiming of them , are so rational , even to mens natural understanding , a● they can have no cause to quarrel any but themselves . and you may draw the argument into a narrower compass thus : if all the counsels and wayes of god , and his methods about men● salvation , be equitable to the apprehension of sou●● reason in men themselves , then they can lay the blame of their destruction upon nothing besides thei● unreasonable , wilfull , and peevish disposition ▪ this i intend to exemplifie in some particulars and add further , that all the sins of men , fo● which they are damn'd , are against natural re●son , as well as against divine revelation . but before i proceed , let me premise the reason , for which i urge this argument : and it is this , because god , to clear himself , doth eve● and anon appeal to men ; which he doth , because he knows , that the reason and conscience● of men , when they are put to it , must give evidence on his side . to mention one text , that was hinted before somewhere , esay 5.3 , 4. iudge , i pray you ( saith god ) between me , and my vineyard . who are the parties appeal'd unto in that case ? if you look ; you shall find none other than the delinquents themselves , the men of judah , and the inhabitants of jerusalem . why so ? even because god knew , that nothing could be pleaded , wherefore he should come short of what he expected ; but the case was so clear , as he would leave the delinquents themselves to be judges . surely god would not do thus , if he knew not , that he hath a witness for himself in every mans conscience ; and that his wayes are rational and equal , even when men themselves are judges . and now i make this challenge in gods name and behalf , shew he that can , what in all the counsels and wayes of god , is dissonant or contrary to right and sound reason . my meaning is this , there is nothing in any of them , but what by sound natural reason , a man may apprehend to be equal , righteous , and rational . and yet in all this , i shall ( i hope ) keep my self free , and farr enough from over-magnifying of mans reason ; and also from any thought , that the corruption of mans nature is not in his understanding , as well , and as much , as in his other faculties . i willingly grant , what i heartily believe , that we are all born blind , and that ignorance is no small part of mans inbred corruption , and original sin. notwithstanding , i say again , that natural reason in men , is light enough to descry , that the wayes of god , and all his transactions with men , are reasonable ; that is , none of them are against reason , though some of them be infinitely farr above it . and now i come to particular instances . first , i instance in such things , as god hath offer'd us in his word , to be believed by us . 1. and what one among all those seems more incredible and irrational , than the resurrection ? yet the apostle thus reasons , act. 26.8 . why should it be thought a thing incredible with you , that god should raise the dead ? the apostle ( you see ) makes strange of it , that any of the● should strange at it , as a thing incredible . 〈◊〉 confess , he had then to deal with the iews , an● such as own'd the iewish religion ( at least many of them ) and therefore might well ask the● the question , because the whole worship o● god , upheld amongst them , was an unreasona●ble thing , if the dead should never rise agai● ▪ but ( as i take it ) he might as well question 〈◊〉 gentiles , after the same manner . though know , some may reply , that there is not 〈◊〉 same reason , because the gentiles might ( 〈◊〉 they did ) exercise some religion ( such ar● was ) upon the account of the souls immortali●● whilst they believed no resurrection of the b●●dy . and that * some of them had some noti●● of the souls immortality , without any appr●●hension of the rising again of the body , i do 〈◊〉 much question ; though those notions , in all 〈◊〉 them , were but empty conceits , and as co●●●sed as a sick mans dreams . but this i desire● be observ'd , that the apostle , 1 cor. 15 . 3● argues the resurrection thus , that if the de●● rise not , the epicures opinion may take place but that opinion is erroneous ( saith the apo●stle ) and pernicious too , and not to be allow●● among christians , who ought to believe firm●● the resurrection of the dead . the apostle argument is à consequente absardo , and he sai●● in effect this , if there be no resurrection , they might then side with the epicures , and sin● their † song , let us take our pleasure while w● live , for after death we shall have none . yet observe also , v. 32. if after the manner of men , that is , as farr as men could do , or with regard only to this present life , which all men live , i have fought with beasts at ephesus , what advantageth it me , if the dead rise not ? doth not the apostle lay the ground-work and foundation of * all religion , upon the resurrection ? it is as much as to say , what need i suffer , and ( by the same reason ) what need i do any thing about religion , if there be no resurrection ? his whole argument is grounded upon reason , and his conclusion is the absurdity of religion , if there be no resurrection . and that it is so , appears from his reasoning , v. 36. thou fool , that which thou sowest , is not quickned , except it dye . where calvin observes , that the apostle might have answer'd their question , [ how are the dead raised , &c. ] by shewing , how easie it is to god almighty , though it seem incomprehensible to us , and that we are not to judge of such things by our own sense , but according to his infinite power . but the apostle answereth otherwise , by shewing , that the resurrection is so farr from contradicting the course of nature , as we have continually a clear proof and instance of it , in the fruits of the earth , which arise and grow out of the seeds that are sown , and rot in the ground . now seeing all generation is from corruption , in the seed sown , we have therein an image and resemblance of the resurrection . and the effect of all the apostles discourse is this , that there is as much reason for the bodies rising again , as there is for the growing again of the grain we sow in the earth . and hence he rebukes them thus , thou fool , confuting atheists from the course o● nature , as men that have not common sense . a● if he should say , how unreasonable are you , t● question the resurrection , when the like thing● before you every day , and you see with you● eyes ordinarily , what is as strange as that ? fro● the whole ( to say no more ) it is clear , that there is a ground in reason , for every man to be●lieve the resurrection ; though i deny not , tha● it is further clear'd , and we are most confirm'● in the belief of it , by the written word ; ye● and that our blind reason would never have dis●cover'd it , without divine revelation . 2. the incarnation of the son of god , is 〈◊〉 thing ( i confess ) above all mans reason , an● yet not therefore against reason . 3. the apostle stands admiring , o the depth , 〈◊〉 how unsearchable are his judgements , and 〈◊〉 wayes past finding out ! and yet whoever believ● these , as they are by the spirit revealed in the word , doth nothing but what is most rational ▪ for if there be one almighty , infinite , eterna● god , ( as socinians , i hope , grant ) then it is most absurd to think , that his judgements , wayes , works , and counsels are such , as can be measured by the standard of mans reason . no reason will perswade a man to measure what is infinite , by that which is finite , more than to think of taking up the ocean in a nut-shell . and if it should be thought , that the socinians have the advantage at reason against us ( if it were not for scripture ) in the highest mysteries o● divinity , i thing otherwise , because it is against all reason , to allow of nothing in the counsels and wayes of god , that is not commensurable with mans understanding . for that is all one , as to make him such a one as our selves ; whereas our owning him as god , is an acknowledgement of his beeing and excellencies infinite beyond all our reason . 4. reason is not able to apprehend the mystery of the trinity : and yet it is but reasonable for us to believe , what scripture hath reveal'd about it , because it is agreeable to reason , that god must be such an essence and existence , as no creature is able to comprehend . for god were not god indeed , nor like himself , if his subsistence were such as we could apprehend . even reason will enforce us to grant , that god can be comprehended by none but himself . for how can a man apprehend god aright , without apprehending him infinite ? that which is finite , even in the judgement of reason , cannot be god. and therefore the heathens were most absurd in their polytheism , or multiplicity of gods , because there can be but one infinite , and so but one god. now the true god being indeed such , it is unreasonable in us to think , by searching , to find him out in his essence , subsistence , or attributes . and for this purpose , let it be considered , what the apostle saith concerning mans reason , when it is us'd about the things of god , 1 cor. 2. how should a beast understand the things of a man , and how much less can a man understand the things of god ? i think i may rationally say , he must be a god , that knows perfectly what god is . true , we may understand what he hath revealed for our learning ; but our understanding is according to his revealing it , only by our faith , which sees that which reason cannot discern ; and yet our faith is not unreasonable : for we can give a reason of our believing such things , as god hath revealed , viz. infallible , divine authority , though we cannot give a reason of some things believed by us . and there is nothing more reasonable , than to believe , whatever god saith , to be true ; though we can give no reason more , than that god saith it . for a god that can lye , reason it self will say , is not , cannot be god , but an idol , or a devil . and hence i infer● that reason teacheth us to believe the highest mysteries revealed in scripture , as the trinity , the incarnation , &c. and they that think otherwise , therein shew themselves unreasonable . and for the counsels of god , in disposing of his creatures according to his pleasure , what reasonable man can question them ? or if any man do it , may it not justly and rationally be said to him , as elihu spake unto iob ? behold , in this , thou art not just : i will answer thee , that god is greater than man. why dost thou strive against him ? for he giveth no account of his matters . and if so , it is indeed most unreasonable in any man to expect it . certainly , if any , god may challenge this prerogative , viz. to give no account of his wayes and counsels . and for men to pry into them , further than he hath reveal'd ; and demand a reason of his will and pleasure , when he is pleas'd to give none , is indeed to do against reason . for there is nothing more reasonable than this , that god may do what he pleaseth , and not to be question'd by any for it , seeing all things else are the works of his hands . and this was the apostles mind , when he said , ro. 9.20 , 21. nay but o man , who art thou , that repliest against god ? shall the thing formed , say to him that formed it , why hast thou made me thus ? hath not the potter power over the clay , &c. and doth not the prophet ( whom the apostle cites , or alludes to in that place ) say as much , and more ? esay 45.9 . woe to him that striveth with his maker , &c. i. e. quarrels god about his providences , as if he meant to controll him . to clear and confirm my argument yet further , doth not the apostle argue from reason , upon all occasions , even about the things of god , specially when he had to do with heathens ? act. 14.15 . saith he to those who would have sacrificed to to him , we preach unto you , to turn from these vanities , unto the living god , which made heaven and earth , &c. as if he should have said , if you will serve a god , serve him that is god indeed , and who is the living and 〈◊〉 god , your own reason will shew you : it is he that made heaven and earth , &c. you are unseasonable in sacrificing to any other , because no other can be god. 〈◊〉 v. 17. he goes on to shew , that they , and their forefathers , had light enough from gods providential dispensations , to teach them , that iupiter , mercurius , and such vanities , or idols , could not be the true and living god , so as they were inexcusable . and so he argueth , act. 17. that we ought not to think the god-head like unto gold or silver , &c. seeing it is against all reason , as he proves from v. 24 , to v. 29. so likewise ro. 1. he proveth the gentiles idolatry , in making images and representations of god , to be against the light of nature , and natural reason , which was able to see so much of his eternal power and godhead , in the things that are made , as they might easily conclude , that god was not to be represented by any similitude of earthly things , because they cannot be like him , act. 17.29 . i shall yet in other instances labour to evidence , that there is nothing in true religion , but what is reasonable . for moral duties towards men , our saviour layeth down an undoubted principle of reason , mat. 7.12 . and addeth , that this is the law , and the prophets , i. e. this is the summ and substance of all they have taught , concerning the duty of man to man , the most equal law , to do , as we would be done unto . all the commandments against murder , adultery , theft , &c. are principles of common reason , and the law of nature . for children to obey their parents , is reasonable ; and so the apostle presseth it , eph. 6.1 . because it is just , or right . how can children be thankful , but in being dutiful to their parents ? and for servants to obey their masters , it is equal , for they maintain and fro● them necessaries for their lives . and to obey principalities and powers , is but reason , because by them the people are kept in peace ▪ and there would be otherwise no safety or society amongst men . whatever some may fancy or feign , true religion , in the highest and strictest practice of it , is no teacher of mis-rule ; but teacheth obedience for conscience sake , and sheweth the right way of yielding it according to gods commandment . and 't is not reasonable to think , it teacheth obedience in some only , and not in all relations . yea , it is impossible to serve god , as we ought , and not to serve one another in love . nay , the most spiritual duties of denying our selves , and crucifying our lusts , are most reasonable . to part with our lives , and all we have , for christs sake , is most equal , seeing he dyed for us . and if i were to dispute for the christian religion , against an infidel , i would dare him to shew any one thing in scripture , that is contrary to sound reason ; or any article of the christian faith , that is not rational , as i have shewed before in some of them . and now i lay down these three conclusions , which i avouch rational , and by reason demonstrable , viz. 1. that there is more reason in any religion , than in no religion at all . 2. that there is more reason in the true christian religion , than there is in any other . 3. that there is more reason in the life and practice of true religion , and the power of godliness , than in the empty form , and out-side profession of it . these i should further dilate upon , but that all of them are most excellently , and undeniably , of late , discoursed at large by others . yet i shall not content my self with the bare naming of them . 1 st . for the first , i say , that the wayes wherein atheists have gone about to undermine scripture-authority , and so overthrow all religion , are contrary to sound reason . for is it not more rational in us , to believe , that one eternal , infinite beeing , made this whole frame of heaven and earth , than to fancy an empty , infinite space , and an infinite number of atomes coursing up and down in it , and by a fortuito● concourse ( as it were , by hap-hazard , no sobe● man can imagine how ) to fall into order , an● so produce this frame of the world , as now we see it ? i shall not dispute in the case , but on●● appeal to the judgement of any man that 's sobe● and in his senses , which of those two is most cre●dible to the apprehension of reason . and is no● our faith of one eternal god , as rational , as ●●thers conceit of an eternal pre-existent matte●● not to say , how precarious the principles of ●●thers , that are against us , are , i add , how absurd and unreasonable they are to the apprehension of any sober intelligent man , and farr more incredible and improbable , than what we believe of the worlds creation , according to the written word . let those who count so light of scripture-doctrine , and set so highly by some alery speculations and notions ( whether of old , or of late cryed up ) shew us somewhat more rational , than what is scriptural . and whether the phylosophy of moses , &c. be not as agreeable to any sober mans reason , as any opposition of science , which by some is so much admired . it is not my design , to engage with such notionists , who had best deal first with others , that have said enough . i think it enough to declare , that they have done little to satisfie the sober reason of intelligent men . for ( i say again ) let all be weighed , not in the ballance of the sanctuary ( which they sufficiently slight ) but by the standard of true reason , and if they be not found too light , i grant , they have said somewhat to their purpose . there is a world fram'd and constituted , as we see ; and a dispute there hath been , and ( i think ) still is with some , how it came to be so fram'd and constituted ? now i only plead , that the account , which moses hath given of the worlds beginning , is much more credible to meer reason , than any other . and thereupon ask , why should it seem incredible , that one who had his beeing from none , but of himself , should make all things out of nothing ? they , whose interest it would be , to have no god , are willing to perswade themselves , and others too , that there is none . and these say , that some men have , for their own turns , made others believe , there is a god , and so the world is troubled about something , which is indeed nothing . we who believe the beeing of one god , appeal not to scripture ( of which these men count nothing ) but ask them , how this frame , and all its furniture , came to be first set up ? that this world made it self , is an absurdity , beyond all reason , and common sense . hence some have devised wayes of fashioning the world , such as i hinted some before , that they may stand in no fear of any god or devil , nor live in expectation of any hell or heaven hereafter . but herein they goe against all reason , which is the only judge , to whose sentence they are content to stand . that the true notion of a deity is most consonant to reason , and the light of nature , is excellently proved by the learned stillingfleet . and they that deny , there is a god , do assert other things ( as he saith ) on farr less evidence of reason ; and must by their own principles , deny some things , which are apparently true . and he instances in these , viz. that the world was as it is , from all eternity , or else it was first made by a fortuitous concourse of atomes , both which hypotheses being urged with the same , or greater difficulties , are more weakly proved , than the existence of a deity . and whoever shall be pleas'd to enquire , will find it so , therefore we contend for religion against atheists , upon grounds of reason . and i say again , that none of them all have produced any thing so rational , as that which is scriptural . 2 dly . and for the truth and reason of the christian religion , the same learned author hath said enough in the learned discourse aforesaid . all that i shall say , is this , that if any man please to examine all the several religious perswasions , that are , or have been in the world , beside that which scripture hath reveal'd and warranted , and weigh them in the ballance of sound reason , he need not be much puzzled about the choice of his religion : for it will soon appear , even to reason , that all religions , beside the truly christian , are unreasonable . if any strange at this , because many in all ages , who had good natural reason , have rejected the christian religion . i answer , 1. that they had reason , but made not a due and right improvement of it , and therefore shewed themselves unreasonable , as the apostle proves it against them , ro. 1.19 , 20 , &c. and that god did therefore give them up to vile affections , as a punishment of their unreasonable idolatries . 2. we having scripture-light , which they had not , have our reason more rectified and enlightned , than they had , or could have . and without the light of divine revelation , we , in all probability , might have been as vain in our imaginations , as they . but then , i say , both we and they had been unreasonable . and god himself useth no other argument against the gentiles idolatries , than the absurdity and unreasonableness of them , esay 44. they that make a graven image , &c. they are their own witnesses . they see not , nor know , that they may be ashamed . and after a large account of their doings about their images and idols , v. 18 , 19. he saith , they have not known , nor understood . and again , none considereth in his heart , nor is there knowledge or understanding , &c. as if he should say , these makers of idols , that know whereof they are made , and how handled in the making , are the best witnesses , that can be brought against them : for if they were not sadly besotted , and void of common sense , they would never imagine , the stock of a tree could be made a god. the main thing to be observ'd for my purpose , is this , that they had light enough by their own reason , to discover the vanity of making idols . for this they are charged with , that they did not debate the matter with themselves , nor reason the case as they might ; which if they had done , they could never have been so bruitish and senseless , as they shewed themselves to be , in saying to the work of their own hands , ye are our gods. and now , let none desire me to instance in any other , having spoken of idolaters , because all the world of mankind , that worship not the true and only god , in the alone mediator , and no other , are idolaters . this is plain and clear ▪ and needs no proof ; except any will say , the turks are no idolaters , because they like no images . but however , they are affected to images , they must be ranked amongst idolaters , that honour a varlet ( such as mahomet was ) more than the lord jesus christ. they have not the son , and therefore have not the father , 1 ioan. 2.23 . and then , what can they be other , than idolaters ? the same is to be thought of the iews , who worship the true god , but not in our lord jesus christ. to instance in the particular absurdities of all other religions , would be endless , and ( for ought i know ) to no great purpose . it may suffice to hint in general , what any man may improve , ( when ever he pleases , in his own thoughts ) by running over in his mind , the wayes and doings of all that serve not one god only in the mediation of the lord jesus christ. though we had our religion by revelation , and that be enough to confirm our faith ; yet we have this to boot , for our further confirmation in it , that it hath more of reason in it , than any other . hence we inferr , that an atheist is the veriest fool of all , that for the pleasures of this world , which he may not enjoy one hour , cannot ( by his own confession ) enjoy one hundred of years , dares run the hazard of losing himself for ever . as long as it is disputable with him , whether there be a god , or no , his wisest and safest way were , to chuse the strongest side : for if it prove at last , that there is no god , he gains a very little , as much as comes to nothing , no more than a beast , that hath as much as he , and more too . but if there be a god ( such as we believe ) in what a case will he be , at the great day of account ? and to think , there is a god , that cares not what becomes of the world , and will never judge the world , is all one , as to say , there is no god. now a man had need of infallible and undeniable principles , to prove , there is no god , who dares to live in this world , as if there were none ; because the adventure is of infinite concernment and consequence . and for the choice of a mans religion , i say again , he need do no more than use his reason , that will give him light enough to chuse the best . i do not say , nor mean , that reason alone could ever have discover'd the only way of salvation , or the right way of worshipping god , so as to please him in it . but when god hath in his word discover'd to us his good will , in all that concerns his glory , and our everlasting good , we dare appeal to reason , for the truth and goodness of our religion ; and challenge all the world , to shew us any other , that is half so rational . 3 dly . i should be much more large in proving my third position , about the power and practice of true religion , if another hand had not of late so happily prevented me ; yet somewhat i have to say of this also . 't is no strange , or new thing , to see all godliness , and circumspect walking , cryed down , under an odious imputation of folly and fancy . 't was said of christ , he is beside himself , mar● ▪ 3.21 . or one transported with a fanatique extasie . and of the blessed apostle , that too much learning had made him madd , act. 26.24 . his plain manner and method of preaching christ crucified , was by the worldly-wise counted and call'd , the foolishness of preaching , though it were indeed , the wisdome and power of god to salvation ▪ 1 cor. 1.23 . therefore we have the less need to be troubled at the language of many in our times , seeing they speak but what they have learn'd from their fore-fathers . for certain , we pretend to no enthusiasms , beyond all sense and reason ; but appeal to christ , and his written word , to be tryed by them in all things ; for which we are counted fanatiques . for the aspersion of folly , upon all that desire to remember god in his wayes , and to walk humbly with him , we may safely appeal to the same judges , now before spoken of , because the wisdome of god in scripture give the name of [ fool ] to none but to such as are ungodly ; witness davids psalmes , and solomons proverbs , &c. but i shall argue a little further thus : if the principles of our religion be such , as we are bound to contend for it against all adversaries , then the practice which agrees best with , and comes nearest to those principles , deserves not the imputation of folly , nor can be so accounted of by any , but unreasonable men . hence i am bold to ask , who are the veriest fools ? they that know the laws of christ , and labour to walk accordingly : or they that pretend to know them , but in all their works deny them ? the principles of true christian religion are these , tit. 2.11 , 12. that we deny all ungodliness , and worldly lusts , and live soberly , &c. that for every idle word that men shall speak , they shall give an account , mat. 12.36 . that god shall bring to light the hidden things of darkness , and bring them to judgement , 1 cor. 4.5 . eccles. 12.14 . now compare mens practices with these principles , and it may be easily seen , who are the veriest fools . many there are , that glory much in their being protestants ; and will sometimes pity papists , for being mis-led , as to their religious perswasions . but i am bold to think , that some protestants have as much need to pity themselves , for their ungodly practices . for if any under heaven , be in the way to hell , some of these protestants are . if you desire to know , which of them ? i answer , all those , who are common ordinary drunkards , swearers , fornicators , and adulterers , with all of the same stamp ; and that ( to fill up the measure of their sins the faster ) do shew the greatest hatred and scorn , that can be , of all that profess and practice godliness . this i have against these protestants ( or rather for them , if they will make a right use of it ) that a papist , leading an honest , temperate , and sober life , can give a more rational account of his religion , than any of them , or any others like them . but i say further , doth not reason teach every man , to be true to his own principles ; and that we should not profess one thing , and practice another quite contrary ? nay , do not lewd and vicious persons cry out against others , that they are not , what they seem to be ? these ( say they ) are your great professors , and they can do so and so . is this according to their profession ? and i say , if great professors , be not also precise and strict practisers , they are to be blamed , yea , and without repentance , shall be damn'd . but i say withall , that whoever proclaims himself a protestant , is a great professor in so doing . for the true protestant religion teaches and obliges to all possible circumspection , and holy conversation , and godliness . the gospel is call'd , the doctrine that is according to godliness , 1 tim. 6.3 . as for any , that are accounted more than ordinary professors , i heartily wish , that none of them might deserve the charge , that 's commonly made against them ; and to them i say , if they be indeed faulty , they shall dearly rue it : i mean , they must reform their lives , or their profession will stand them in no stead one day , when all shall be judged according to their works . and for many of them , i am confident , and well assured , that such a charge is no better than a calumny , and reproaching of christ in his members . for there are many of them ( i hope ) nathaniels , and true israelites , in whom there is no guile . however it be , this agreed upon , on all hands , that 't is unreasonable , to profess one thing , and practice another . and hence i say , that all protestants , so call'd , who are vicious in their lives , do therein shew themselves unreasonable ▪ as well as ungodly men . for many of them , i believe , ( and not without reason ) that they know not well themselves , what they profess . sure many of them ( the more pity ) are profoundly ignorant of the very first principles of the protestant-religion ? and can give no rational or tolerable account , why they are protestants , and not papists , or pagans . but whatever they know of their religion , i am sure , many of them little consider of any conversation suitable to it . and therefore i shall mind them of what they do profess , and it is this , that they profess the strictest and precisest way of serving god , and walking with god , that ever was made known to the children of men. they profess to believe the gospel of christ , and that gods written word is the only rule of faith and manners . now the gospel , and the word of grace , do certainly prescribe the most exact and accurate way of life , that can be . and i need not be long in proving this to any professed protestants . but if any make question of it , let them enquire , what they engaged for , and to , when they were baptized . for then they must acknowledge themselves professors of a very strict religion , unless they will renounce their baptism . the fanatiques are not the only great professors ; but every one , that owns himself for a protestant , must either disown his baptism , and blaspheme christ , and the gospel openly ; o● else he must look on himself as a great professor of godliness . for as christ commanded , so baptism obligeth to the most severe and precisest way of godliness . and if he live in the constan● practice and allowance of all uncleanness , he is an unreasonable , as well as a wicked man. the apostle joyns both those together , 2 thes. 3.2 . and if those wicked ones there meant ( perhap● professed infidels ) were unreasonable , mu●● more they that profess the faith , and are in thei● conversation worse than infidels . those indeed contradicted their own principles : but professe● christians much more , and are therefore most unreasonable and wicked men . for grace an● nature , law and gospel , cry out against them ▪ and will one day come in , as witnesses for their conviction , because they walk'd contrary to them all . let them count of themselves as they please for a while , christ , when he comes to judge , will number them with those , who cry , lord , lord , and do not the will of his father which is in heaven ; and therefore they must depart , and be gone , because they are the workers ●f iniquity . and what do these mean by their going to church , and joyning in publick prayers , and hearing of sermons , and receiving the sacraments ? sure in these they profess , and pretend to somewhat . they will not ( i hope ) say , they profess adultery , and swearing , and drunkenness , &c. and yet all the world knows , many of them live in the constant practice of such , or the like abominable vices . 1. these i wish first to consider what they do , when they mock and scoff at others , for their preciseness . for if they dealt , as becomes rational men , they would , as often as they see any more strict and precise , presently say , these men do honestly , and rationally too , for they practice , as they profess ; whereas we profess as much as they , but do nothing alike . 2. i wish them also to consider , that when they cry out against others , as hypocrites and dissemblers , in so doing , they condemn themselves . for they profess the religion that christ taught , and they will not say ( i hope ) that christ taught men to be swearers , and drunkards , &c. now they must say thus , and so be most horrid blasphemers ; or confess themselves to be dissemblers , for practising quite contray to what they profess . and that they do so , is beyond all contradiction ; and when they can prove others to be the same , we will say as much of them . but till then , we have reason to look on these , as unreasonably wicked , so unreasonably uncharitable towards others , to say no worse of them . i might here enlarge my self , by shewing the unreasonableness of most sins , that are of ordinary and daily practice , with many call'd protestant . but somewhat tending this way , was hinted before , in shewing the reason that is in all the commandments . yet i shall add , that whereas they have cryed out against their ministers , for being so harsh and severe , they forget what their own consciences have told the● oftner , and more sharply , than ever any minister did , or could . but of this i may say mor● elsewhere . for present , i urge them with th● unreasonableness of their constant daily practices , and ask them , is not prophane swea●ing an unreasonable sin , when there is not 〈◊〉 ( as in some other fleshly wickedness ) any the least seeming sensual profit or pleasure ? a 〈◊〉 may be a very epicure ( as one saith ) and 〈◊〉 bate swearing . what doth a drunkard make himself to be , more than a two legg'd bea●● ▪ nay , is there any beast almost , that will 〈◊〉 to drunkenness , except it be a swine ? i 〈◊〉 not instance in more particulars . but to shut 〈◊〉 this , all or most of the ten commandments have been , and still are , justly accounted 〈…〉 of moral and natural equity . and the fourth ▪ though yielded to be but positive-moral , hath so much reason in it , that since god hath allowed us six dayes , we may well allow him the seven●● . and they that make no conscience of this , 〈◊〉 many other commandments , as appears by their practices , are unreasonable men , which was the thing to be proved . arg. 3. another reason , to prove ungodly men guilty of their own destruction , and so altogether inexcusable before the lord , may be drawn from the inward secre● workings of their own consciences . for whe● they pretend , that they want light , to see the good , and the right way , their consciences will rise up , and be as so many swift witnesses against them . how many times have they been rounded in the ear , and told by a voice within them , that their way was not good before the lord ? how often hath conscience stood , as the angel did in balaams way , with a drawn sword in his hand , to turn them back again ? what dumps , and fits of melancholly ( as some call them ) have they had , when those everlasting burnings have flash'd in their faces , to fright them out of their ungodly wayes ? and will they yet say , they had not light enough , to see the good , and the right way , when they notwithstanding have posted on still , and press'd forward against all opposition and contradiction of consciences ? for certain , many wicked ones have had much of their h●ll upon earth ; so much , as might have serv'd ( if they had been wise enough ) to mind them of heavens way . it may be , that some of them have their heaven here , though a very short , uncertain , and inconsiderable felicity . but there are few of them , that meet not with rubbs enough , to stop them in their career hell-ward , if they would but heed them . they are not so merry , as the world takes them to be ; but even in the midst of laughter , the heart is sorrowful , to think what will be the end of their madd mirth . i need not say more to these , than only advise them to abide at home , and hear what their consciences tell them . but this perhaps is labour in vain , when they are resolv'd before-hand , to give conscience as good as it brings . however , i cannot forbear to stick this , as an arrow in their sides , and let them pluck it out again , if they can : that they can with no face , or colour of truth , say , they have not light , to see the good , and the right way . for god hath put a light into their hands , and they have put it out on purpose , that they may goe on in darkness . and this god himself charges them with , psa. 14.4 . have all the workers of iniquity no knowledge , & c ? the interrogative hath in it a more vehement deniall . it is not of ignorance , or infirmity , they do thus wickedly ; but wittingly , and willingly , against all conviction of conscience . and therefore there will be need of no other witnesses against these men one day , than what they themselves shall bring forth ; and god will , in his judging of them , appeal to their own consciences , that will then be ready to justifie him before all the world , that he gave them a light to see plainly the perverseness of their own way ; but they cast it away , or put it out , and would not walk by it . i need say no more , but only desire men to consider , how they will answer their own consciences , in the great day of account , when they have resisted so long , and so often gone against , what they have known by the light that is within them . if they can deal with conscience hereafter , a● they do at present , they may do themselves a pleasure : but i much doubt it . arg. 4. i shall add another reason , to prove , that men have had light enough shining round about them , and would not endure it . and this is their impatiency , and peevishness of spirit , when they have been again and again admonished of their faults , by such as have known them , and have had opportunities of doing them such a good office. and here i may , upon this occasion , take up a complaint , and say , who , or where is he , that will bear a seasonable reproof , when it is given him ? some such ( i hope ) there are ; but truly it is not easie to light on them . a man had need run to and fro to seek them ; and if any should ask me , where such dwell ? i cannot easily give an answer , such as i would . 't is said of cranmer , that to do him a shrewd turn , was the way to make him a friend for ever . if it were so indeed , i cannot enough admire the most excellent frame of his spirit , that could turn poyson into medicine ; and take occasion to love , even from that which only tends to hatred and strife . surely the contrary is to be seen in too many . do them the best office of love , that can be done , you make them your enemies for ever , they will never care for you more . and this is an infallible demonstration , of what i am now discoursing . how can men say , they want light , when they run from it , and will not suffer it to come near them . the law is a light , and the reproofs of instruction are the way of life , pro. 6.23 . so saith the wiseman , by the wisdome of god in him . and i may say of christian brotherly admonition , that it is a a most singular help to preserve and improve the life and practice of godliness . it is , as it were , the snuffing of the lights , to make them burn more clearly . i need not shew how much the scripture commends it : he that turns over the bible , cannot be ignorant of it . it is , in one word , a duty , that lies on all men ; but on professed christians more especially ; to give it wisely , as there is occasion ; and take it kindly , when it is given . now for men to storm and rage , upon all occasions , against all reproof , and shew themselves such , as others dare not come near them , is a sufficient argument of conviction , and cannot be answer'd . for with what face can a man plead , that he is well dispos'd , and willing to do what 's right , when , be he never so much out of his way , be scorns to be told of it ? yet many such there are , who have shut up their consciences under hatches ; and for others , they dare not tell them of their faults , lest they be made to feel their fingers . and i wish this were the fault of ruffians and roysters only : but many more sober to look upon , and perhaps inoffensive otherwise , as to other men , will rage like madd , if you come near them , with the least touch of a reproof , though never so gentle and seasonable . yea , a man had need beware of them , lest th●y make him an offendor for a word , and lay a snare for him in the gate . nor i , nor others need to marvell at the great miscarriages of so many , if we but duly consider , what i am now speaking of . there must needs be an abounding of all ungodliness , when it overflows all the banks , and no man dares put a stop to it , by saying to another , why do you thus ? and this , to say no more , is enough to shew , that men might , if they would , know more of god , and his will , but that they despise admonition , and will not abide reproof . they cannot pretend want of light , who put it away , whensoever it is offer'd to them ; and would , if they could , put it quite out , that they may goe on in darkness . arg. 5. there is yet more light to shew men their way , if they would but heed it , and not wilfully shut their eyes against it . every sincere and sound believer is a light , shining in the midst of a crooked nation . and herein ungodly men condemn themselves , that they cannot abide the light of other mens profession and practice , holding forth the word of life . they are ever quarrelling those , that are more eminent in profession , for their miscarriages in practice , whether truly or falsely charg'd upon them . for what is this more , or better , than the enmity that is in their hearts against god , and his wayes ? and let it not offend any , that i say so , till they have heard what i have yet to say . that many eminent professors have faulted and fallen , and that most foully , cannot be denied , because the scriptures have furnish'd us with so many sad instances in this kind . and that the most of gods faithful servants have been fam'd , or defam'd rather , as guilty of the same , or the like , is clear from scripture , and from experience in all ages . but whether the faults of professors be reall , or only feigned , still ( i say again ) the scandall that is taken by so many , is an argument of the old hatred ; and shews an inbred desire , to have the wayes of god slurr'd , that they may have an excuse for slighting them . and if it be so ( as i hope to make it appear ) we have another evidence , that men have light enough , but have no mind to walk by it . for why should any man cry out ( as many do ) against professors , and profession of religion , if there were not somewhat more , than what they are willing to have known by themselves ? but i shall argue it a little further thus . first , i 'le suppose the scandall to be indeed reall : what then ? is that a ground sufficient to say , i will never goe in the way , that such pretended to ? a man indeed may , and ought to say , i will never do , as such have done , wherein they have done amiss . and this both religion and reason will teach us . but therefore to slight , and set at naught all profession , and the very face and shew of religion ( to say no more ) is most unreasonable , and a sufficient evidence of that enmity , which is by nature in the hearts of all men against god , and his wayes . for what is gods way the worse , because such and such have turn'd aside from it ? nay , is it better than blasphemy , to cry out with open mouth , against that which is of god , because of that which is vile and base in men ? david committed adultery , and murder too , and therein occasion'd the enemies of god to blaspheme , which was the great aggravation of his sin and punishment . but observe , it was blasphemy in the enemies of god ; and they were gods enemies , that took occasion to blaspheme . for those enemies might have known , and should have taken notice , that david's god had forbidden those horrid sins , by his righteous laws , written in the hearts of all men ; and therefore had no cause to speak or think the worse of him , for his servants offences . was christ the worse , or the less to be esteem'd , because peter denied and forswore him ? what reason then is there , in making the wayes of god to suffer for the faults of those that pretend to them ? the wayes of the lord are right , and the just shall walk in them ; but the transgressours shall fall therein , hos. 14.9 . the best master may have a base servant , and the best prince may have a traytor amongst his subjects ; must the good prince or master bear the fault of the bad subject or servant ? or is subjection and service to be denied by others , because some servants and subjects are not so good as they should be ? and in such cases , every man will say , there is no cause . and what reason , i pray , is there in this case , more than in those ? these be the people of iehovah , said the enemies of both , ezech. 36.20 . these be your great professors , say many : but who ? none but enemies to god and godliness . oh! say they , see what such an one hath done . we will grant it , and 't is but too true . he hath done , what he ought not to have done ▪ but why is this cast , as dirt , in the face of all professors , and profession of religion ? the god whom they serve , alloweth them not in their so doing : he hath forbidden them to do so , and commanded them the quite contrary . and all the wayes of his commandments are holy , just , and good . to profess the true religion is good , and according to the mind of god , though it be not all that 's good : for to a good profession , must be added a good conversation ; and the power of godliness must goe along with the form of it . if a man profess , and practice not accordingly , thou hast no cause to slight his profession ; but rather to do what he did not , viz. adorn thy profession with a suitable conversation . in this i plead not for empty , outside professors , that dishonour , as much as may be , the profession of religion . i shall rather advise them to one of these two , viz. to let their conversation hold pace with their profession , that the name of god be not blasphemed ; or else to lay aside their profession . for such loose professors of religion exceedingly wrong themselves , and others , and god most of all , as might be easily shewn in many particulars . but i shall only say what is enough , that they do , as if they design'd to make all the world scorn and hate god , and his wayes . men should not indeed slight gods wayes , for the looseness of those that pretend to walk in them , as was said before . but too many are so minded , as they will blaspheme ; and these professors give them occasion of so doing . and just so in a manner do all they , who from their pulpits will declame against the vices of others , when all their auditors know them to live in some or other of those same vices , and repent not . such preaching of such preachers , is a fair argument , to encourage the looser sort in slighting all preaching , and all profession of religion . for what will they say , other than this ? if there be such danger in such wayes , as we are told ; and so much necessity of taking up a more precise course , why doth not our minister , and others like him , practice their own doctrine ? whatever they say , when they are in the church , we see well enough , what they do elsewhere , and at other times . why may not we run the adventure , as well as they . and indeed , it is the ready way to perswade people , that all the matters of god and religion , are of no great concernment , when they see , they are discours'd of sometimes for fashion , and in a form , by such as believe not what themselves say . they that preach thus , as it were , in jest , are not likely to bring others to practice in good earnest . and to speak all in a few words , such preachers and professors ( as before ) if they would set their wits on work , to make all the world atheist ( as once it was arian ) cannot devise a more compendious way and method for the purpose . but though such preachers and professors there be , yet whoever shall therefore stand off , or turn aside from the wayes of gods commandments , will in the day of account be inexcusably guilty before the lord , of neglecting his duty . is there so much as common sense , in saying , why should i do what 's good and right ▪ when others do not ? even reason may teach us , that since god is so much dishonour'd by the looseness of others , we should labour the more , by an unblameable conversation , to vindicate the honour of gods name , in despite of the devil , and all his devices . for this ungodly humour in many , to cry down all religion , and profession of it , upon the account of some professors miscarriages , argues nothing more , than enmity against all godliness ; which yet they would fain hide and excuse , by the faults of others , that pretend to more than themselves . he that 's glad of any occasion , to pick ( as we say ) a quarrel with another , for certain hates him , and hath not the least respect for him . and to clear it yet farther : secondly , such wretches , when they can find no occasion , will be forward enough to feign and frame one . hence have sprung all those reproachful nick-names , cast upon professors , and the profession of religion . hence are false reports rais'd on purpose , to cause an odium amongst all that hear of them . and if there were no more , i should say less . but god himself is reproached , and made to suffer . for all these lyes and falsities are intended , to make religion and godliness to be an abhorring ( if it were possible ) to all flesh . this , this is the design , that lies in the bottom , to render the wayes of god ( in themselves most amiable ) as odious as may be , so as men may have the greatest prejudice that 's possible against them . for when they have so disguis'd them , they , and others have a fairer pretence to shun and scorn them . thus , as little children , they make the bug-bears , wherewith they affright themselves , and their fellows . and do as the heathens of old , who first cloath'd poor christians in the spoyles of beasts , and then expos'd them to be worried , and torn in pieces by lyons , and other ravenous creaures . there is certainly a beauty in holiness , and all her wayes are wayes of pleasantness , pro. 3.17 . but to a man in his natural condition , they are not pleasing , but rather hateful and loathsome . and hence he doth by them , as men do by those whom they hate , and cannot abide , render them in all companies , as odious as may be , that others may hate them , as well as themselves do . when iohn hus was brought forth to be burnt , his enemies put on his head a triple crown of paper , painted over with devils ; and the bishops said , when it was set on his head , now we commit thy soul unto the devil . such in a manner is the rage and madness of all ungodly men . they would damn , if they could , all whom they hate and persecute for christs sake ; and therefore raise the vilest reports of them they can , to make the world believe , they are gone to hell , as soon as they are gone hence . and why is all this adoe ? only to obscure and stifle all the glorious beauty of holiness , that shines in gods servants , so as it may not be seen . and this out of hatred against god , who sets up his people , as so many lights in the world , to shew men the way wherein they should goe . but the world , that lieth in wickedness , hates the good , and the right way ; and therefore doth what it can ▪ to put out those lights ; and therein prove , that they love darkness . but however , all that pretend to the wayes of god , do not walk in them ; yet ( blessed be god ) there have alwayes been such , as will not be turn'd out of them , for all that can be said or done against them . and these will be witnesses one day , against all that have rejected them . and in this sense ( if in no other ) the saints shall judge the world , 1 cor. 6.2 . ye● , in this sense , they do now judge and condemn the world. their piety , faith , holiness , and fear of god , are a light , and leave wicked men without excuse : and as noah by his faith prepared an ark , by which he condemn'd the world , heb. 11.7 . so do they . some indeed , too many pretenders , have caused many to stumble and fall : but through the grace of god , all are not such . as there is indeed , and in truth , such a thing as true holiness ; so there are israelites indeed , shining as lights , and holding forth the word of life , philip. 2.15 , 16. and these lights many times are so bright , as their enemies are forc'd to bear witness unto them , as saul did to david , 1 sam. 24.17 . thou art more righteous than i. they cannot , after all their prying , find so much as a flaw in them , so as to have a just complaint against them . and this will be one day a convincing argument against ungodly ones , that they had seen so many examples of those , that loathed their wayes of excess , and ryot , and uncleanness , and yet refused to follow them ; but rather set them at ●ought , upon this account , that they would not run into the same excess with themselves , 1 pet. 4.4 . now the reall apologies of christians examples , being so many witnesses for god , and his wayes , how can men say , they want light , to shew them , what they have to do ? how must they not one day be without all excuse , even upon this account ? arg. 6. another argument for proving my general proposition , is this , that the failings of all men are mostly , if not altogether , in practice ; so as they know , but do not . this shews , that 't is not for want of light , that they walk on in darkness . the first and chiefest part of mans sinful corruption lieth in his will and affections . the woman indeed was deceiv'd , 1 tim. 2.14 . but it was by deceitful lust , gen. 3.6 . when she saw , that the tree was good for food , and pleasant to the eye , and a tree desirable to make one wise , she took of the fruit of it , &c. it was the inordinacy of her appetite , that transported her to taste , what god had forbidden her , so much as to touch . i grant , she was deceiv'd , and that the serpent deluded her , to believe a lye . and it is ( i conceive ) a truth , that in every evil , there is an errour . hence we read , heb. 3.13 . of the deceitfulness of sin ; and eph. 4.22 . of deceitful lusts . we should not sin , if we were not deceiv'd . lust is as a mist , that mis-leads us . a man that hath eyes , cannot see his way in a mist , but roves and runs up and down , and cannot hit on the right . a man would never chuse the worse , and leave the better , if he were not in a mistake . the apostle describes the gentiles , as strangers to the life of god , through the ignorance that is in them , eph. 4.18 . and the first work of grace on any soul , is , to turn it from darkness unto light , act. 26.18 . and to turn a man from the errour of his way , iac. 5.20 . but all this ( for ought i can see ) doth not contradict what i said before , viz. that a mans inordinate affections , and his enraged appetite , do raise the mist , that clouds and darkens him , so as to wander after vanities and lye● , and forsake his own mercies . and all serves ( as i suppose ) to our present purpose . men are commonly worse in their practices , than in their principles , as i said before ; and yet i deny not , that they are corrupted in both . for it is not , to me , imaginable , how a man should be corrupted in one , and not in the other . but this we find by experience ( which is all i mean ) that men commonly have better principles than practices . hence so many , that are sound in the faith , as to their perswasions of the truth of religion , in their lives are most abominable . and what need we any more witnesses , to convince and condemn these men ? their own opinions are enough to confute their practices , and prove ●hem rebels against the light . and can they complain , they have not light to see their way ●o heaven ? they have enough , and too much , unless they could use it better . how usual is it for notorious sinners , and most abominable vicious persons , to plead for the ten commandments , when i know no body against them , but such as they , and their fellows ? they know , and can repeat the ten commandments , and say they are gods commandments : and yet a civil man cannot abide within the breath of these men , because every other word almost is an oath with them . a man would hardly believe , that men should lead their lives all the week in such excess , and all manner of uncleanness , and yet on sundayes cry out so devoutly ( as they seem to do ) at the reading of every commandment , lord have mercy upon us , and encline our hearts to keep this law. do not these men proclaim gods commands to be their principles , and yet contradict them in all their practices ? they dare not , they cannot for their hearts , say with their mouths , that swearing , and drunkenness , and adultery , &c. are not sins , and transgressions of gods laws ; and yet they live in a constant practice of all such abominations . now what shall we think of these men ? they have a light sufficient to shew them the errour of their way . they do not indeed set it on a candlestick , but rather under a bushel . though it be not quite put out , yet it shines not so , as they can see any thing by it , as they ought . and i can conceive no other reason , why the light in these men is so useless , but only that it was never strong enough , to work an absolute thorow conviction , as when gods spirit convinceth of sin , &c. ioan. 16.8 . the lusts of these men were never subdued to the power of their principles . th●y could perhaps , some of them , discourse the vanity of the creature , and the emptiness of all worldly things , even to admiration ; and ye● all the while , love the world , and the things of the world , no men more . grant that there is in such men sometimes a reluctancy , it cannot but be faint and feeble , and in effect as good as none at all . nay , what if i say , it serves only to enhance their lusts the more , as weak opposition gives an enemy the greater advantage , 〈◊〉 let out more of his rage and strength , than otherwise perhaps he would . certainly , men ●o made up of a mixture of passion , and some reason , are as much plung'd into all sensual and beastly pleasures , as any ; becau●e the stream of their lusts is stronger , than to be stopt by any principles they have . yea , they are in a more ready way , to put darkness for light , and to call evil , good , than any men alive ; so as at last ▪ the light that is in them , is no better than the blackness of darkness it was even so with the pharisees , luc. 16.14 . when our saviour had most excellently discours'd the right use of all earthly riches , and shew'd , that men cannot serve god and mammon , they heard these things , and derided him . a practice too common amongst others , when a savory doctrine about some duty , press'd home upon conscience , hath found no better entertainment with many of the auditors , than a dry scoff , or some bitter reproachful language against the preacher . but why did the pharisees deride our saviour ? there was a reason , and it is express'd in the same place , they were covetous . the love of money is the root of all evil , 1 tim. 6.10 . there never was an heretique , or apostate , or any man reprobate to every good work , that had not this , or some other root of bitterness springing up , and turning him aside to be hardned , past all hope , in his ungodly way . demas hath forsaken me , 2 tim. 4.10 . and if you read on , it is to be seen in the next words , why ? he had embraced this present world. all ages afford great store of such s●d instances . many , like ionathan ( as one saith ) follow the chase with a greedy pursuit , till they light on the honey . demas had no sooner left paul , but he went to thessalonica , where he became an idol-priest , as some report . when such men have been provoked , by missing of expected preferments , or have had the lure of promotion flung out to them , the next news you hear of them , is , that they are not where you left them , but are gone some-where ; and if you desire to know , look in iud. v. 11. and you sh●ll find , what way they are gone , and upon what account , and what will be the issue of all at last , if you please to observe that also by the way . they ( you must know ) hoyse up , and strike sayl again , as the wind serves , and sometimes tack about , only to steer a course , that will serve for present security , or future further advantages . when religion is in fashion , they presently fall in with a goodly out-side profession , so as few can keep pace with them . but when once the wind , that was on their backs , begins to turn , and blow in their teeth , then ( as we say ) faces about , and who more zealous persecutors , than such hot-spur professors ? now may i not say of these , have they not heard and known ? doubtless they cannot be ignorant . balaam knew well enough , that he ought not to curse israel ; and yet the wretched wizard attempted it again and again , because he loved the wages of unrighteousness ; and balack's proffer'd rewards blear'd his eyes , as he saw not , what he did see . so is it with every man , that hath no more grace than he . 't is no hard task for any man of ordinary understanding , to conclude , that the way of uncleanness , drunkenness , swearing , &c. is not for professed christians , or civil rational men to walk in . yea , many have sometimes resolv'd against them , with vows and imprecations ; and yet the next opportunity of a temptation breaks all these bonds , and the doggs are turned to their vomit again . the reason of all is clearly to be seen , and it is this : they have their lucid intervals , as other madd men have ; and then they can see a little , the baseness of their own wayes . but as soon as lust is stirr'd , there rises a mist , and then they are as if they had no eyes ; and whatever principles they have , they serve them for nothing that good is . the light in these men , is as the uncertain blazings of a candle , burnt down into the socket , that will not serve a man to do any work ; and after it hath flash'd a while , goes out with a snuffe , and a stink . 't is not long e're these men lye down in a dead sleep , and there 's no hope of awakening them , after their interests and passions have subdued their principles , so as to have no more reflection upon their consciences and practices . these are awhile perhaps orthodox in their principles , but no thanks to them , for they are honest only , because not tempted to be otherwise ; and being alwayes hypocrites in heart , no marvel , if they come at last to be heretiques , not only in their practices , but in their opinions also . however , we must say of these , that they say , and do not : or ( which is all one ) they know , and do not . they profess what they do not practice ; and is not this enough to silence them , when they say , if we had known , we would have done better ? for they lye in what they say ; and if they had a mind to fight it out with their lusts , they would never complain , they have not light enough . no wicked men are so ignorant , as not to know , that they are out of the way : only the violence of their sinful affections hurry them o● against their reason . and will this ( think you ) excuse them ? it may indeed blind them a w●ile , but it will not bear them out , when god sh●ll call to an account . arg. 7. and now i shall a little enforce the former reason , by adding another argument , if you please to ●all it so , viz. that prophane and ungodly wretches , who profess the faith of christ , do condemn themselves , by allowing the practices of the saints recorded in scripture . they say , the apostles , and others , were good men , and are now in heaven . and what can they answer , if they be ask'd , why do you not then trace their footsteps ? they dare not say , those saints in heaven , ( whom they so much magnifie ) went thither in that way they themselves walk in . and truly it is much , that some men should so magnifie th● dead saints , and shew themselves devils all the while , in vexing those that are alive . a man may truly say to those wretches , that the saints in heaven , led not such lives on earth , as they do , and therefore will be witnesses against them . i have heard indeed , that some impudent hardned sinners have been so bold , as to speak of the saints infirmities , recorded in scripture ; as if their own enormities might be pass'd over , as well . but if they were not unreasonable , as well as ungodly , they might know , that those good men once fell into great sins , but did not lye in them , or make a trade of them . if these men would repent and turn , as those saints did , their case were quite otherwise , than now it is . those saints were in their constant practice holy and righteous men , no such debauch'd and vicious persons as these . and how comes it to pass , that they have so much respect for those holy men , whose lives and conversations they never care to follow ? certainly , in honouring those good men , they in a sort allow of goodness and holiness , and so condemn themselves , in doing contrary to what those men did . saint paul , and saint peter , and the rest , were men that led their lives in all puritie and holiness , free , and far from the pollutions , and unclean practices of these men , that so much cry them up . what do they then , in their thus magnifying the saints of old ? why , they do , as the scribes , and pharisees , mat. 23.29 . who built the sepulchres of the prophets , &c. and thereby laboured to gain a reputation with the vulgar , for bearing so much respect to the memorie of those men of god. for by this , they seemed to assert their doctrine , and so would make the world believe , that they were zealous professors , and followers of that way of worshipping of god , which the old prophets had taught long before . but alas ! they were strangers , and enemies to all that the prophets had taught , and practiced . and just such hypocrites are others , who pretend to honour , and respect very much the old saints , and martyrs , and yet are in their affections , and conversations all one , with those that slew them , and shew'd all rage , and madness against them . nor will it suffice to say , as the scribes , and pharises did , vers . 30. if we had been in the dayes of our forefathers , we would not have been partakers with them , &c. for ( as one saith well on this place ) an herod , and herodias to iohn baptist , would have been an ahab , and a iezabel to elias . they that declare against their forefathers cruelties , do not thereby disclaim them ; specially , when they are the same to good , and godly men now , as their fathers were to those of old . for what do many wicked wretches ha●e , and scorn , and persecute now ? is it not the life of holiness , and power of godliness ; such as was in the saints of old ? nay ; they cannot abide to hear the very doctrine of the apostles and prophets preach'd to them , in the manner that the apostles and prophets preach'd it of old in their times . and do not these ungodly men prove by their dayly practices , that they are such as they who persecuted the prophets , and apostles . well ; however they hav● this as an evidence against them , that they seem'd so much to allow of holiness and godliness in the saints departed , and yet walk'd clean contrary to them . they that will but observe the acts of the apostles , and their epistles ▪ may easily perceive the vast difference and dissimilitude , that is in the lives and doctrines of them , and these that pretend so much reverence to their names . and whatever men may imagine for a while , those old saints will one day be so many swift witnesses against all that have seemed to reverence their memories ▪ and yet never imitated their examples . for the most they do , is no more than the pope doth : he is ( if you will believe him ) peter's successor ; but for life and doctrine ho● like to peter , any man may see that reads the scripture . even as many others , who would be thought of the same religion with the primitive christians and antient martyrs , but if they would live as holily and unblameably as they did , what they say would be sooner believed by others , than now it can be . arg. 8. men say , they want light , and means to know , and do better ; but they lie in so saying : for they will not endure sound doctrine , nor any that preach it . in this i appeal to the practice of ungodly men in all ages , which furnish us with instances enough , of such rebels against the light . for scripture-instances , they are well known to all that have read the bible : there is to be seen , how the iews mocked the lords messengers , and despised his prophets ; so as stephen makes the challenge , which of the prophets have not your fathers persecuted ? and what they did to gods servants , the prophets , the same and worse they did to him that was the son of god ; they cast him out of the vineyard , and slew him , mat. 21.39 . and afterwards held on to persecute the apostles and other dispensers of gospel-grace , seeking , if it had been possible , to extinguish that light which the sun of righteousness had brought into the world . and was it not so with others afterwards ? how long did the roman heathen emperours persecute the faith of christ , in the preaching and profession of it ? in one word , they did what they could , to make the name of christ and christian to be no more remembred . and for their successors , ( excepting constantine the great , and some that succeeded him at times , ) they drave on the same wicked design , though in a way somewhat differing : iulian ( who came not long after constantine ) is infamous among all to this day , for his apostasie and politick designs to root out all christianity . and what hath been since done by the power of the beast , is well known to all that felt his clutches by sad experience , and to all others by certain report . the gospel is still , through gods mercie , preach'd and professed , yea more openly and avowedly in this and the last age , than in many ages before . but no thanks to many ungodly men , who have let the light shine , b●cause they could not put it out . who hath not read , or heard what hazards the first reformers ran , and what despightfull opposition they met withall ? and to this day , how impatient are many of some kinde of preachers and preaching ? o the frequent quarrels that have been against the most able and painfull ministers , for nothing but their labours and endeavours to turn the people committed to their charge , from their ungodly wayes ! the same spirit that swayed the scribes and pharises , and others against our saviour , in his time on earth , breathing still in too many , who will have always somewhat to say against faithfull and painfull ministers , as the iews had against christ , though to no purpose more , than to bewray their own ignorance , malice , and madness . and i shall now give some instances , as i finde them , that so men may see themselves precedented in the scribes and pharises , and infidel hard-hearted iews that liv'd in our saviours time . mat. 22.23 . the sadduces could not believe the resurrection , and a stout argument they bring to puzzle our saviour withall ; an instance of a woman that had seven husbands successively , &c. and what did all this prove more , than their ignorance of scripture , as christ tells them ? vers . 29. at another time , when some said , this is the christ ; others said , shall christ come out of galilee ? ioan. 7.41 . and they alledge scripture for it , that christ cometh out of bethlehem , v. 42. and this bred a quarrel among them , of which there was no cause , nor the least occasion , more than their own ignorance : for had they had more grace , or wit , they might easily have reconciled themselves by knowing that christ was born in bethlehem , though bred up in galilee , for good reason , according to the scripture , mat. 2.23 . such was their exception against christ , ioan. 6.42 . is not this the son of ioseph ? he was indeed god manifest in the flesh ; and the scriptures had plainly enough pointed him out as abraham's seed , and david's son. to say no more in this kind ; nothing but ignorane of the mysterie of faith , and a froward humour could make them say , how can this man give us his flesh to eat , ioan. 6.52 . it shews they had a minde to quarrel , and nothing else ; as when ioan. 7.15 . they askt , how knoweth this man letters , having never learned ? saith calvin on the place , hoc ipso despiciunt gratiam dei , quia ipsorum captum superat . nam ea est hominum ingratitudo , ut in aestimandis dei operibus , semper sibi accersant errandi materiam : men study wayes and means to make themselves mistake , when they have to deal in the matters of god , and their own salvation : they are blind enough in the thing● of gods kingdome , and yet quick-sighted too in devising stumbling-blocks to hinder themselves and others from obtaining a sound and saving knowledge of the truth . and hence , ioan. 7.28 . when they were a quarrelling , and saying , when christ cometh , no man knoweth whence he is , he cryed in the temple as he taught , ye both know me , and ye know whence i am . where ( saith calvin ) christ inveighs against their madness , that pleasing themselves in their false conceits of him , they shut up against themselves the right way of knowing him as they ought : as if he should have said , by your knowing all things , you know nothing at all . and so they were , as some since , apt to pick quarrels with some ministers especially , and to gain a reputation of knowing men , do talk at a very high rate of others low parts ▪ and learning : these are the champions , that lead up others to quarrel all doctrines preach'd , unless they please their humour , or sute with their high-flown conceits and notions : but ( as calvin hath it somewhere , ) there is no worse plague or pestilence can take hold of men , than to be intoxicated with a conceit of their own understanding , and to be carried by it , to a confident slighting whatever agreeth not with their own opinion ; s●ch great rabbies are ready to say , this people who knoweth not the law , are cursed ; they know so much , as others can know nothing ; and yet know nothing as they ought to know , or what 's worth others learning ; seeing in their lives they savour nothing of true religion and godliness : whatever their learning be , their religion ( if any ) is very ordinary , and they are ignorant enough too of the right way and method of bringing poor ignorant souls to the sound and saving knowledge of christ. there is ( let me say ) a simplicity in the mysterie of christ , and of godliness , which if a man once savour , he hath the only best way to teach others convincingly ; and he that 's not acquainted with it , will be but a sounding brass , and a tinckling cymbal , though he should speak with the tongue of men and angels . and therefore , if the men that quarrel the simplicity of preaching , that sutes best with the capacities of people , be not guilty of ignorance , it is to be feared , there is somewhat else as bad , or rather much worse . they had need look , that this quarrelsom humour proceed not from a root of malice , and enmitie against the things of god , as i fear it doth ; for the mysteries of gods kingdome being of highest concernment , and most excellently usefull to all , deserve none of our quarrellings . but when men cannot abide to deny their humours and interests , to receive the kingdome of god as little children , no marvel if they kindle a fire , and are all in a flame , even to rage against god and his pure word ; which because they are asham'd to own , they must colour it over with somewhat that may be thought worthy of their indignation . and 't is strange to see , how witty the most are , to cover the shame of their malice , in devising and finding out occasions of quarrelling at those things which concern their salvation . sometimes they have quarrell'd a ministers infirmities of body , which are not his sins , but his sufferings ; and if they can spy out any other failings , ( though no more than infirmities , incident to the best of men ) what sad work will their little wit make of them , to hold up a cursed prejudice against all that is taught them , in order to the saving of their souls ? sometimes he is a man of no great parts , and sometimes he is not so well bred , as to know very much of complement ; or is utterance is bad , or somewhat else there is , that they do not like him : some are too wordly , and many are too fashionable . and i verily believe , there is not one of them without his faults ; nor am i now about to excuse any thing that 's blame-worthy . onely , i say again , there 's a root of bitterness in the hearts of all men , and from this root spring all , or most of the quarrels , that are against painful , and faithful ministers . were it not for this , men could never be so apt to pick up , and spy 〈◊〉 so many occasions of exception against them . in a word , they like not the doctrine , and how should they be pleased with him that brings it ? he that likes not the physick , will never be pleased with the doctour , whatever he be . truly , that which the holy ghost hath recorded of ahab is worthy our observation : when iehoshaphat said , is there not here a prophet of the lord besides , that we might enquire of him ? yes saith ahab , there is yet one man , but i hate him ; for he doth not prophesie good concerning me , but evil , 1 reg. 22.8 . he confesses him to be a prophet of the lord , but yet he cannot away with him , and you see his reason for it . alas ! what should a man of god ( as micaiah was ) prophesie other than evil , concerning such a one as ahab , who had sold himself to work wickedness in the sight of the lord , 1 reg. 21.20 . i know no occasion given by some ministers , more than micaiah gave to ahab ; and yet they are hated . and therefore the quarrels of many ( whatever they say ) are against god , and his word . 't was god that put the word into the mouth of micaiah , and 't is god that puts the sentence of condemnation into the mouths of ministers , that ungodly sinners are damn'd , if they live and die impenitent . and all these quarrel some people cannot but know , it is so . and yet they quarrel the ministers , for preaching damnation , and driving men to despair . for my part , i never knew , or heard of a minister , that had forgotten god and himself so farr , as to pass sentence upon sinners , otherwise than as god hath pass'd it in his written word , and as christ hath twice expressed it , luc. 13. v. 3 , and 5. except ye repent , ye shall perish . and this exception is alwayes intended and implyed , though in many texts of scripture it be not express'd in terminis . and thus the most thundring denunciations of vengeance , against ungodly sinners , from the ministers , should be by all understood ; so as there would be no quarrel upon that account , if there were not in mens hearts a root that beareth gall and poyson . ro. 2.8 . the apostle joyns the contentious , and the disobedient together . and why ? because they never goe asunder . when a man cannot frame himself to obey , then he seeks out some occasion or other , to contend against the truth ; else how shall he satisfie himself and others in his disobedience ? seldome do men arrive at such an height of desperate rebellion against god , as to proclaim their enmity , with open mouth , in plain down-right terms : no , there must be some colour , and this is one , that they are not satisfied about their ministers . and 't is not strange , for they are indeed unsatisfied with the very word of god. and hence some are ever and anon questioning , how such or such a place of scripture may be reconcil'd with another . now , for my part , i blame no man for seeking to satisfie himself in any seeming contradiction : and more than seeming , i am sure , there is none ; unless the transcriber , or printer , may have abused the text in some one copy or edition . but men had need look to their own hearts , whether there be not an inward secret desire , to find out somewhat , that may countenance that contradiction , which is naturally in all men against the laws & wills of god. one thing i have observ'd too often , that some are very inquisitive this way , who seem not to be overmuch affected towards scripture : or , however they be affected , they shew little conformity to it in their conversations . now , my advice , upon this occasion , is ▪ that most men would let more difficult places of scripture alone , and study those which are more easie to be understood . there can be nothing plainer than gods commandments , and all those precepts which concern our duty in denying all ungodliness , &c. in all those ▪ i am sure , there is not the least shew of contradiction , and for the places , that seem not so well to agree , let the advice of sober and learned men be desired , with an unfeigned intention , to know the mind of god , in order to our practice . 't is the observation of one , that it is the sign of a man inclin'd to atheism , to keep a register of many difficult places , not to be satisfied himself , but to puzzle others . sure , they that are often in setting many places of scripture to fight one against another , may be suspected of a desire to make a real contradiction , where there is but a seeming one . to say no more of this , the contradictions in scripture , that seem so to us , are not therefore such indeed ; and if we , and others , cannot reconcile them , we should rather impute ignorance to our selves , and think , that we mistake things that differ , as if they were contradictory . the argument i have next before prosecuted , was drawn from the aptness that is in most to quarrel their ministers . and what manner of ministers are they , who are so much expos'd to quarrels ? to be sure , they are none of the worst . for they that are so apt to quarrel some , upon any account , can like others well enough , though indeed they deserve little respect , being the unsavory salt , fit for no place , but the dunghill . but they like them well enough ; the worse they are in themselves , the better they are to them . if the ministers will deal by them ( as david would have had his beloved absalom dealt withall ) gently and fairly , and not speak too loud , for fear of waking them , 't is as much as they care for . so there be somewhat , call'd preaching , and the minister be sometimes in the pulpit , no great matter what he , or his preaching be . they love a sermon , that will lay them asleep ; and sometimes somewhat , that will set them ( perhaps ) a laughing . and when 't is so , they can sit out a whole glass , and have much patience . but they cannot abide ▪ rayling ( as they call it . ) they would have preachers keep to their texts , when indeed they cannot abide sound doctrine , that ransacks conscience , and searcheth out their sins , though it be deliver'd in the very language of scripture , and be the express doctrine of the prophets and apostles . and yet they are pleas'd at heart many times , to hear , that which is rayling indeed , that is , gibing , and jeering , and girding at the wayes of truth and holiness , under such nick-names and misprisions , as the devil hath devis'd to put upon them . these are the men , that in all their lives , never met with any solid arg●ments , or reasons sufficient to convince them ▪ they could never light on such preaching , or preachers , as could perswade them to goe in some mens wayes of preciseness , or prevail with them to change their way . and all this is too true , and i am sorry for it ; though not so sad , as these men will be one day , if they be no better perswaded . true , they have heard some of those ministers , that are so much cryed up by some ; but they could never see in them , any such light , as was to them convincing . and all this i believe , without any more proof , though it be nothing to their purpose . there were multitudes that heard the son of god preaching to them , and were not perswaded or convinced , but many were the more hardned : what then ? was it because there was not light enough in the sun of righteousness , that so many did not see it ? he knew well enough how to preach so , as the auditory might be most profited . he taught ▪ ●s one having authority , and not as the 〈◊〉 ▪ never man spake , as he spake , joan. 7.46 . at nazareth all bare him witness , and wondred at the gracious words that proceeded out of his mouth , luc. 4.22 . and yet were offended at him , as appears in the next words : is not this joseph 's s●n ? so it is still ( as one saith on that place ) the course of our hearers is , to look round about , if possibly they may find any hole in our coat , through which to slight , and slip the cords of our doctrine , though they cannot but admire it . our saviours doctrine was not his own , but his fat●ers that sent him , joan. 7.16 . and for the manner , he had the tongue of the learned , esay ●0 . 4 . he deliver'd himself so plainly , that the simplest might understand him ; and yet so powerfully , th●t his enemies confess'd , he t●●ght the way of god truly , mat. 22.14 . he was none of those illiterate , careless , and cold preachers , that can only tire out their auditors , o●●●ll them asleep . and yet all his labour was in vain , as to the most of those that heard him . surely the fault was in them . for they must needs have seen the glorious light , that shin'd in his sermons , if they had not shut their eyes , that they might not see it . we may well think of them , as of others , who will goe after their ●●ind guides , even when the light of the glorious gospel shines most clearly before them . our saviour in the dayes of his flesh , was as much cryed down by many , yea , as any of his servants since , or before . this is an hard saying , who can hear it ? ioan. 6.60 . so spake some of his doctrine . yet there are none amongst us , but will say , it was the fault of his auditors ; and that all his doctrine was true , and right , and good . if an angel from heaven should preach the gospel of christ , he should not perswade , or please some men . and 't is no marvel , seeing god himself could not preach to perswade the unbelieving iews . there 's light enough in the sun , though blind folk cannot see it . surely , the light of gospel-grace hath broken out , and shone most gloriously in these our times , though many thousands have shut their eyes against it ▪ and still remain in the blackness of sin and ignorance , because they loved darkness rather than light , joan. 3.19 . and as light as men make of it now , god will come , and not keep silence ; 〈◊〉 fire shall devour before him , and it shall be very tempestuous round about him : he shall call to the heavens from above , and to the earth , that they may judge his people . his people are israel after the flesh * , such as were outwardly in covenant with him , and an holy nation , to whom were committed the oracles of god , as they are now to others . they are in our english translatio● call'd his saints , or holy ones ; by others , his meek ones . the original ( as farr as i understand ) notes those that have obtained favour and kindness from the lord : so had all abrahams seed , in comparison of the gentiles ; though we may say with good reason , that all are so called , because some among them were truly sanctified , inwardly and really in covenant with god. certain it is , that god in that place , sounds an alarum to all ungracious and hypocritical professors , that applaud themselves in the ceremonious outside of true religion , when they are as farr from the life and power of it , as professed infidels . such are too many now adayes , that have nothing of true religion , beside the name and profession ; shewing in their lives and conversations , an implacable dislike of true holiness . they will abide no more , than a bare outside form of somewhat that 's call'd religion ; and a ministry they will have for the management of this religion , as suitable as ieroboams priests were to his calves . as for such a dispensation of gods ordinances , as hath life and power in it , they will not endure it ; for they are resolv'd to serve their ●●sts , in all manner of unrighteousness and ungodliness . and these are the men , that cry out , they are not satisfied in their consciences , but they must have more light to convince them , and better arguments to perswade them , or ever they can embrace those precise wayes , which some would have to be the only good way , that leads men to their happiness . such were the iews of old , that persecuted the prophets , and would abide none , but those that cryed peace , peace to them , even whilst they walked after their own imaginations , and did those things that brought upon them the curse and vengeance that god had threatned against them . now , whether these , and such as these , have any just cause to complain of god , for being wanting to them in the means of grace , and saving knowledge , let any judge . i must proceed . arg. 9. to all aforesaid , i shall add that humour in many , so like to what was in the scribes , and pharisees , and others in our saviours time , who would have of him a sign from heaven . so are many now adayes , that cannot be satisfied , without some extraordinary appearances of god , that may be an infallible demonstration of the doctrines , so much commended to them , for their instruction in righteousness . no question , they that have fill'd the world with stories of strange miracles , pretended to be done by their party ▪ in all ages , for confirmation of their way , were sufficiently aware of this humour in men ; and the apostle hath given all the world a fair warning of it , 2 thess. 2.9 , 10. the rich man in h●● was of the mind ▪ that if one went from the dead unto his brethren , they would repent . but we have no great cause to be much taken with his opinion , when we consider in what place he was ▪ specially when we have the opinion of abraha● in heaven to the contrary . he was indeed in a great mistake , as well as many others on earth . an uncircumcised heart will not regard the commands of god , though they be sent by the hand of an angel. israel had the law from the mouth of god himself , and yet they continued not in his covenant * . many instances there have been of men , that , in the midst of gods most terrible and miraculous appearances , have taken occasion of letting out their malice the more . israel provoked god at the sea , even at the red sea , psa. 106.7 . psa. 78.32 . for all this they sinned still , and believed not for his wondrous works . i will not say , that all wicked men have been alwayes alike affected , as they were then and there : for gods judgements in the earth , have sometimes cool'd the courage of his stoutest enemies , so as they have not dared to go forward , as otherwise they would have done . the plagues upon egypt , put pharaoh sometimes into a good mood , and made him to relent a little for the present : but he was never the better , though awed a while by the hand of god against him . we read indeed , act. 9.6 . that the lord jesus appeared to saul ( afterwards call'd paul ) in a dreadful manner , and struck him down to the ground , in order to his conversion : but that was only to tame him , that so he might be talk'd withall . if the lord had then left him , and taken no more thought and care of him , i may well question , whether saul would have ever been the better man , for that terrible appearance of god to him . sure i am , that god instructed him by his own immediate voice from heaven , and then afterwards sent him to a●anias , by whom ( as a minister of god ) he was taught , what he must do . and if it had not been thus , we may justly doubt , whether paul had ever been setled in a sound belief , or encouraged to a zealous profession , and preaching of the gospel . i am willing to grant , that the lord hath taken some such course with some others , for their conversion : i mean , he hath , by his hand , brought them down to the earth ▪ and made afflictions to tame their proud and haughty spirits , so as they have said , it was good for them , that they were so handled and humbled . but afflictions do but tame men , gods word and spirit alone teach them , and bring the heart to a due acknowledgement of gods authority . and this is certain , because though some have been wrought upon by gods more than ordinary appearances to them , in his providential dispensations ; yet others have remain'd as pharaoh did , and never were humbled so , as to make their peace with god. men may think ▪ if an angel from heaven did preach to them , o● a damned soul from hell appear to them , to confirm by their testimony , the truths that are often tendred them , by men like themselves , they should certainly believe , and obey , and make no further question : but they know not of what spirit they are . never was there such a sign from heaven , as the son of god dwelling in our flesh ; and yet how little were the iews satisfied with it ? no , not in the least , but they must have some other sign to demonstrate him , to be what he was , or else they could not believe on him . yea , and though they had their desire in this also , yet all was to as little purpose : for though he had done so many miracles before them , yet they believed not on him , joan. 12.37 . if any suppose , they could not see the sun of righteousness , because he was clouded over with our flesh : i say , that that veil served only to allay the exceeding brightness of his glory , which otherwise no mortal eye could have been able to approach or behold . it did not hide him so , as they could not possibly see him ; but it shewed him so , as they might be able to look on him , as we can abide to look on the sun , shining through a bright cloud , which would dazle , and almost put out our eyes , if it shin'd out in his full strength . and therefore our saviour appeals to his works and doings , which were abundantly enough to shew , what he was , though covered under a cloud . if i had not done among them the works that no other man did ( saith he ) they had not had sin : but now have they both seen , and hated both me , and my father , joan. 15.24 . where by [ works ] he means all the evidences and demonstrations of his divine power , given by him , for their conviction . and to instance only in one , did ever man command and controll the devil , as he did , and that only in his own name and power ? this work of his , was such a clear and undeniable proof , as he thereupon charged some of them with the unpardonable sin , because they said , he had an unclean spirit , marc. 3.30 . they said , that what he did , was no more , than what witches and conjurers can do , by virtue of a compact ; when they could not but see , it was by the finger and power of god. this was blasphemy , not of ignorance , as pauls was , 1 tim. 1.13 . but of voluntary contumacy . for ( as calvin ) they sin against the holy ghost , who maliciously pervert , to gods dishonour and reproach , the mighty works of god , manifested to them by his spirit for this end , that they might thereupon shew forth his glory ; and so profess themselves enemies of god , such as the devil is . hence our saviour chargeth them with malice , ioan. 15.24 . ye have seen and hated both me , and my father ; because they so basely undervalued and blasphemed that power , which shewed it self in him , to be altogether divine . for he was not wanting to the work , which his father had given him to do ; and that work was , to shew himself to the world , to be , as he was , the son of god. for this end and purpose he did , what no other had done , or could do . but all could not satisfie an evil and adulterous generation , as he calls them , mat. 12.39 . they were still calling upon him for a sign from heaven . he had done indeed some miracles ( they could not deny it ) in curing some poor , sick and leprous persons : but what were these ? not enough , nor great enough to convince them , that he was the very christ. they must have a sign from heaven , such as ioshu● shewed , when the sun stood still , ios. 10.12 . or as esaias shewed , when the sun went backward , 〈◊〉 reg. 20.11 . or as moses shewed , when he mad● bread to come down from heaven . and thi● last they mention , ioan ▪ 6.30 , 31. what sign shewest thou , that we may see , and believe the● ▪ our fathers did eat manna , as it is written , he gave them bread from heaven . they must have such a demonstration , as might be an evidence beyond all contradiction . alas ! our saviour knew , as well as themselves , nothing he could do , would keep them from contradicting him . 't was only a vain and wicked pretence in them ▪ that if they could be assured , he was the messias , they would forthwith believe in him . but they dissembled , and christ calls them hypocrites , luc. 12.56 . and he sighed deeply in his spirit , marc. 8.12 . knowing it was their hardness and mal●ce , to make so much adoe about miracles . and this he proves , luc. 12.56 . ye can discern the face of the sky , &c. they were wise enough in other matters , and could make observations one day , what weather would be the next . and therefore he pincheth them close , v. 57. yea , and why even of your selves judge ye not what is right ? if they would but have examin'd their own consciences , and enquired there , what was right , and to be resolved upon in the case , they need be no longer in doubt . i have been the larger in this instance , because it serves to shew , what spirit they are of , who are ever and anon harping upon the same string , and making in a manner the same demands . o! if they had but a sign from heaven , if they could once be certainly assur'd of such and such matters , what would not they do ? they are as ready , as any men alive , to receive and entertain whatever shall be offer'd to them , as the mind and command of god. 't is pity they should live , that are otherwise minded . but you must bear with them , if they are not so well satisfied with some things ; for truly ( believe them he that lift ) they never had light clear enough as yet , to convince them . if these preachers , and they that pretend so much to preciseness , could but shew some sign from heaven , could but give some evidence of their way , such as could not be contradicted , they need not compass sea and land to make proselytes ; for they , and many more , would be at their devotion . but all this while , these men , that cannot be satisfied with any arguments ▪ can satisfie themselves in the constant practice of such abominations , as the heathens would be ashamed of , and swallow down every day such foul evils , as the light of nature and reason have sufficiently discover'd to all . truly these men are sick of the iews disease , who expected a messiah , such as god never promis'd or intended ; and when the messiah came in another way than they counted on , they would none of him , he was not for their turn , what should they do with such a one ? or what could he do for them ? they must have a messiah to reign in all worldly pomp and state , so as they might be a people , to rule over all the nations . a poor despised fellow , with a few fishermen to attend him , to be the messiah , so long expected . they can never be perswade● to this , unless there were more cogent arguments , than he had given them . just so do ●thers fancy to themselves a way to heaven , such as god never counted upon ; but the way of god indeed , such as christ hath laid out in his word , and traced it himself before them , a way of self-deniall , and crucifying the flesh , with the affections and lusts , who shall perswade them , that this is the way to heaven ? they can never believe it , unless a man come from the dead to assure them of it . and so they goe on quarreling with any thing , that looks but like true religion , and holiness , and circumspect walking , which scripture makes the only way to heaven . they see no such thing in scripture , nor can those strait lac'd preachers say enough to perswade them , there 's any necessity of so much preciseness , unless they could work some strange and unheard of thing , to demonstrate their nice opinions . and for the parts and gifts of those preachers , they know not but some others have as much learning as they , and yet are not of their mind . they must therefore do somewhat more than ordinary , or these men will never be perswaded to their way . to these men i shall say no more , than that the mind of god in scripture hath as full and uncontrollable authority , as any extraordinary revelations possibly can have ; and let them except what they can , i 'le undertake to shew as much , and more to be excepted against any way of revelation which they would have . they who are not satisfied with scripture , will be satisfied with nothing , whatever some pretend or imagine . and to say no more , it is a most absurd and unreasonable thing , for any man to expect revelations of gods will , in an extraordinary way , when he hath so fully and plainly made known all things , in a way less lyable to exception than any other . 't were easie to shew , how hard it would be for most men to discern true miracles from false . and what a business would it be , for every particular person to have a particular revelation . besides , such appearances of god would be more dreadful to poor creatures . not to say , how often the devil might transform himself into an angel of light . whereas scripture is a sure word , that hath been tryed , and alwayes found constant and consistent with it self . and for the truth of it , ( if there were no more ) it may contend upon rational grounds , for probability , with any pretence , that hath been , or ( i think ) can be to the contrary . and therefore to those that must have extraordinary wayes to convert them , i say , they are tempters of god , in tying him to miracles , when he hath appointed ordinary means ; and do in effect refuse the food that 's offer'd them , looking when god will rain bread from heaven upon them . arg. 10. that i may yet further evidence , that men want not light , but only neglect the means allowed them , i give this reason , that so many make a kind of profession , to be what indeed they are not , and cannot abid● to be counted as they are , and to be call'd by their own names . they that are as debauch'd as any mis●reants on earth , will not abide to be so accounted , yea , will avouch themselves to 〈◊〉 farr otherwise . he that uses deceit in bargaining upon all occasions , would be thought as honest as any man alive . the adulterer waitet● for the twilight , job 24.15 . and the adulteress wipeth her mouth , and saith , i have done 〈◊〉 wickedness , pro. 30.20 . now , when the vilest of men give it out , and would have others believe , that they are such as they should , and ought to be , is not this an argument of conviction , that they do know what they ought to do , and do the contrary ? where do you meet with any , that will openly proclaim their wickedness , or affirm that vices are vertues ; that drunkenness , swearing , &c. are duties that ought to be done ? no , for the most part , men are asham'd , and will not own these ; and yet continuing in the practice of them , do they not sin condemn'd of themselves ? they do know the baseness of their evil wayes , and notwithstanding goe on in them . and with what face can they plead , that if they had known the good , and the right way , they would have walked in it ? wherefore they shall be their own judges , when they are to be condemn'd before the lord at the last day . arg. 11. and why do many betake themselves to do somewhat for making their peace ( as they pretend ) with god ? this ( if there were nothing else ) serves to prove , they are somewhat convinc'd of their wayes and doings , that they are not so good as they should be . but in the doing of it , they discover the wretched untowardliness of their hearts , and how little they prize the things , which god hath promised to all them that diligently seek him . for commonly they betake themselves to pitiful poor shifts . it may be , when they are going out of the world , they can find in their hearts to spare a little somewhat to some good uses , after they have all their life long been making more poor , than all their estates are able to relieve ; yea , done more wrong , than their estates are able to recomp●●ce . and some will keep their church better , than ever before , if they live to it ; and sometimes read a chapter , or in some good bo●k . but for ransacking of conscience ▪ and ripping up old sins to the bottom , and renouncing the vain wayes , whereunto they are ( as all others ) inclin'd , and turning from all iniquity , and betaking themselves to the most strict and precise way of walking with god , in all his commandments blameless , as zechariah and elizabeth did , luc. 1.6 . as they never knew before , what belongs to them , so they are still willing to let them alone . they cannot be ignorant ( unless willingly ) that their duty is to be humbled , as low as hell , and to receive the sentence of death in themselves , and shew it in all possible contrition and humiliation , and denying themselves in all they formerly delighted in , and in walking so , as all that see them , may have cause to say , surely god hath wrought some great change upon them . but they can content themselves with less , and hope , god will be as well pleas'd with it , as they themselv●● are . so you shall have some turn'd , it may be from open prophaneness and debauchery , to 〈◊〉 more sober civil way of life , and perhaps somewhat of an empty outside formality . this is an acknowledgement , that god must have somewhat more , than he hath had formerly . but this poor pittance will be a strong evidence against them one day , that they did not follow hard after god , as they might and should have done . for if men did not wilfully shut their eyes against the light that shines in scripture , to shew the good and right way of see●ing after god , they could not but know , that the utmost degree of self-denial and mortification , with deepest humiliation before god , and all holy conversation and godliness , is the only way to find him . such slight work as they make , serves only to shew , they are not willing to do better , and therefore can in reason expect no great reward . for ( i say again ) men cannot be ignorant ▪ ( except willingly ) that the enjoying of god for their portion , is so rare and rich a prize , as nothing can be thought enough for procuring it ; and such a slight dealing in a matter of so great concernment , is an argument to evidence , that they goe against their own light , and so are condemned of themselves . and what do many in the whole course of their lives , more than trifle about somewhat , which is indeed nothing to any purpose ? they know after a sort , the only true way to eternal life , which is believing on the son of god. they are also ( we suppose it however ) sober and ci●il in their behaviour towards others . but for their religion towards god , it being ( we grant ) as to the outward profession , right as it should be , they content themselves with the outside , which is the easiest part of it , being least irksome to the flesh , and that which pinches least upon their worldly and fleshly interests . and thus they approve their skill , in finding out an easie way to heaven . for this i may ( i hope ) affirm without offence to any , that the protestant religion ( so call'd , and to me the only true religion ) in the bodily exercise , and outside observance , is farr more easie than any other . and there is good reason for it , seeing the grace of god , in these gospel-times , calls mostly for worshipping god in the spirit . the iews had an hard task ( indeed a kind of bondage ) in the outside of gods service , which put them to great pains and cost . but christians now have as little as may be of the bodily exercise , because the more full discoveries of gospel● grace call us now , to offer up our selves , as so many living sacrifices , holy and acceptable unto god , and call'd a reasonable service , because according as god hath prescrib'd . and ' ti● indeed the main and chiefest part of gods service now , to mortifie our earthly members , and crucifie the flesh , with the affections and lust● ▪ with abridging our selves in all that may gratifie self ; conforming our selves , and coming as n●●r as possible , to that more blessed and glorious 〈◊〉 ▪ wherein there will be no use or need at all o● these present comforts and accommodations . now what do many call'd protestants othe● ▪ than by their practices deny the great things o● the gospel , and contradict our saviour jes●● christ , in what he said , mat. 7.14 . that the gate which leads to life eternal , is strait , and the way narrow ? for they make it as wide and easie as any man can devise to make it . surely it is no● hard labour to goe to church once in a week , and receive the sacrament once or twice in a year , and say over by rote a few conn'd prayers once or twice in a day , when they are half asleep : and yet this is the most service that many do to god , and it may be doubted if many do so much . now , if the course these men take , b● the good , and the right way , they need not strive much , the gate is wide , and the way is broad enough , who can miss it , or goe beside it ? questionless , the very heathens serve the devil ▪ and their idols , at more cost , and charge , and pains taking , than all this comes to . to speak as it is , the true religion is the most easie of all others , as to the outward bodily exercise ; and all the difficulty that attends it , is in self-denial , being crucified to the world ; and in the more spiritual part of worship , whiles a man labours to keep his heart in a due frame and order , by watching against the secret risings of his inward corruptions , with all the subtle insinuations of satan , so as at all times , and upon all occasions , as well as in his more direct addresses to god , he is put to watch and ward , to fence and fight , and all little enough to prevent the assaults of his enemies , and preserve himself from the infection of sin . oh! what a difficulty is there in gathering up a mans thoughts and affections in duty , and keeping a strait hand upon them all the while ? to abandon vanity in discourse , and in our own hearts , to curb , and keep in , what will be ready to break out , yea ▪ and to nipp the early buddings of corruption , e're they grow , and get head , is work that will require labour , and care , and pains . so is it also , to have our conversation alwayes in heaven , by setting our affections on things above , continually musing and meditating on eternity , and that happiness which never shall have end ; with minding alwayes what may serve for the accomplishment of our desires , in the enjoyment of god ; and watching against all hindrances from the world , the flesh , and the devil , that may obstruct our passage ▪ whiles we are here in our pilgrimage . 't is no easie matter to deny our selves , in the desires of the flesh , specially , when we see the most to use a liberty , with a fair pretence of conveniency , and necessary accommodation . 't is hard to keep a bridle on our lips , and much harder to keep it on our hearts . and what ad● must there be , to observe and try our wayes , so as all may be according to rule ; and what diligence also is required , in calling our selves to an account every day , so as to clear up our evidences , that there may be nothing to interru●● a fair and free correspondency between god 〈◊〉 our souls ? now this harder part of christianit● many curtall , yea , cut it off , and cast it quite ●way , never caring for it , so much as seriously 〈◊〉 have any thoughts about it ; and content the●selves with an outside carkass ( as i may call it ) of the true religion , that hath nothing of life 〈◊〉 soul in it . however , they will one day fi●● ▪ that this easie and empty formality of bodily exercise , will be a swift witness against the● ▪ that they might have done better , if they would . arg. 12. to say no more in way of argument , let it be consider'd , wh●t many , yea most are wont to do , when they ar● in apparent hazards of death , or in any deadly dangers . do they not then , as the mariners , cry every man to his god ? then men are affected mostly one of these two wayes : either they cry out lamentably , yea , even howl for vexation of spirit ▪ bewailing their loss of precious time and their mis-spending those talents , which might have been employed for their souls advantage : or they lye as men struck in the head , and their heart ( as nabals ) dyes within them , so as they become as stones or stocks , that have no sense . now what doth this signifie ? even that , which i have been discoursing hitherto . so long as men have ease and health , youth and strength , and feel no evils or troubles , their lusts are lively , and alwayes kindling into a flame ; and hence there 's alwayes a mist of smoke and darkness in their souls , such as hides and overwhelms all the notions they have of god , or any thing that 's good , so as they never consider , what shall be the end of their madd mirth , sinf●ll vanities , or horrid impieties . but the sense of approaching death quenches all the ●lame of th●ir lusts , and when the smoke of that fire is ●●ce dispell'd , their natural principles , or any other light they have had , appear again to act , as they would have done before , had they not been ●●ppress'd , and as it were buried under the rubbish of fleshly and filthy lusts . to this purpose we may observe , what the psalmist hath , psal. 9.20 . put them in fear , o lord , that the nations may know themselves to be but men . they were intollerably insolent and outragious , taking no notice of god , nor caring for him , so long as they had their wills , and felt no troubles . hence the psalmist prayes god , to put them in fear , i. e. to bring upon them some horrible tempest of his wrath , and to give a proof of his power in some remarkable judgement , that so they might come to themselves . i have cited this text only to shew , that david was of this mind , that men will quake and tremble at the sense of gods judgements , which they would not before , so long as they feared no danger . and why ? because in times of prosperity , the smoke of mens lusts smothers the operation of all their principles , so as they can have no effect . but death hath a gastly look ▪ because it is a fore-runner of judgement , and men are appal'd at the very thoughts of it , p●●ting them off so long as possibly they can . however at last it comes , and then , when there 's ●o longer help nor hope , oh no such welcome ●●sitants as good people , nothing so desirable 〈◊〉 their prayers . they do not then rejoyce , 〈◊〉 boast themselves in their wickedness . no , 〈◊〉 are sorry for their sins , and wish they had 〈◊〉 their lives in wayes of godliness , truth and rig●teousness . questionless they are then tam●● ▪ and may be talk'd withall , at least the most of them . for now their eyes are opened , to see , what before they would not , but might have seen if they would . and is not this a cogent argument , to convince ungodly sinners , that they wittingly and willingly stifled the light that shin'd in them , to shew them the only way to rest and peace . who then shall bear the blame , but themselves ? this one evidence , if there were no more , is enough to give the verdict for god , against all ungodly men . i hope now enough hath been said , to prove the general proposition , laid down in the beginning , so as i may now proceed to make some application of the whole . but there 's one objection more , that must be removed , and it is this , or to this purpose , vizt . obj. that i have discours'd a great deal , to prove men guilty of their own destruction , by shewing , that they goe against their own light ●nd consciences , and so condemn themselves in what they do . but i have not all this while shewed them , how to find that good and right way , which leadeth unto life . this had need be done , and never more , than in these , and the late times . you tell us ( will some say ) a great ●eal of our wilfullness and frowardness , in going ●gainst our light . but can you tell , what light ●●all lead us , in so many perplexities of opinions , ●hen every one calls us to his way , and none of ●hem knows how to assure us , which is the good , and ●he right way ? you seem to make but one right 〈◊〉 , and how shall we know where it lyeth , when ●●ere are so many wayes cryed up , and every one is ●●tended to be the only good way ? we have need of ● clue to lead us out of such a labyrinth , for else 't is impossible for us to find our way . sol. this is indeed a question worth the an●wering , and 't will not be much beside my de●ign , to say somewhat about it . for the many various and different perswasions of men , in matters of religion , are enough ●o stumble those , who will be glad of any occa●●on , to quarrel the way of their own salvation . ●nd for their sakes , i shall say , what i am able , ●o give them satisfaction , if it may be . that there are many and different perswasions 〈◊〉 men , about the matters of god , is that which cannot be denied . but that those different perswasions ought to hinder our enquiries , or are a sufficient excuse for our carelessness , about the concernments of our souls , i deny , and for my denial i give these following reasons . first , if such differences were a ground su●●●cient to excuse us , then all that went heave● way , since the beginning of the world almost might plead it , as well as we . for what age or time can be shewed , when it was otherwise ▪ differences of religion are indeed sad , but th●● are no new things . adam's children were 〈◊〉 divided about religion , or else we had not 〈◊〉 of the sons of god , and the daughters of men , 〈◊〉 early in the world. 't is plain , they all 〈◊〉 profess'd not one way ; or if they did , they 〈◊〉 farr divided in their practices . as noah walk●● with god , when all flesh had corrupted his way ▪ and after the flood , were they not divided i● their religions , as much as in their language● ▪ who so reads the story recorded in genesis , may see the world was peopled with those , tha● serv'd some one god , and some another ; and few were they that serv'd the living and tru● god , in a right manner , and yet some such ther● were in all ages . how was israel divided , abou● the way of worshipping god , after the re●● made by ieroboam ? and not to be tedious in i●●stances , how many sects were there in chris● time , and before ? yea , and presently after th● gospel was published , how did sects arise an● swarm in every corner of the world ? and 〈◊〉 it hath been ever since , they must be very ign●●rant , that do not know . but what of all this ? god had his faith●ul servants , that followed him in the good old way of truth and holiness , in all those times ; and we never read or hear of any complaints they made , that there were so many opinions and perswasions , as they could not tell which to follow . no , they did , as all others ought to do , apply themselves to search and enquire what way god had prescribed , and seeking it in sincerity , with all their hearts , they found out that way , wherein they found rest to their souls . for this purpose , observe the resolution of gods people , as you have it , micah 4.5 . though other people pleased themselves in their superstitions , and opposed themselves against them , yet they resolved to stick fast to the wayes of god in his word . god indeed suffered all nations to walk in their own wayes , before christs coming in the flesh , otherwise than afterwards , in that gospel-grace was not published throughout the world equally and indifferently to the gentiles , as to the iews . and god hath since suffered men to arise in the christian church , and teach perverse things , and so there have grown many sects and parties in matters of religion , very different and contrary . but god never left men without light , to discern of things that differ , and to descry the good , and the right way , if they had pleas'd to make use of it ▪ the apostle faith , 1 cor. 11.19 . there must be heresies , or sects , and gives a good reason for it , as our saviour saith , it must needs be , that offences come , mat. 18.7 . yet no man hath any cause to complain , and say , we cannot see which is the right way , because of those heresies and offences . god by them puts us to use our best skill and endeavours , for finding out the good , and the right way ; and by those differences makes appear , who are sincere and sound at heart . for such there were , notwithstanding those differences , and such there are , and will be to the worlds end . hence nothing can be spoken more frivolous , than to say , there are so many religions , a man cannot tell which to chuse . it is all one , as for a man to say , there are so many lanes and turnings in his way to such a place , as he will never think of going thither , though his whole estate be in hazard , and no way to help it , but by such a journey ▪ what do men , when they are bound to travel , but resolve to goe on , and make the best enquiry they can to find out the way ? and so should we in this case ; and to be otherwise minded , is a very madness . 2 dly . the way to heaven is not so hard to be found , if we had hearts resolved to walk in it . there 's a great fallacy in the argument , which had need be discovered . for in truth , men deceive themselves by it , whiles they consider not , that their hearts are naturally at enmity with god , and his wayes ; and because they have no mind to goe where god commands and sends them , they frame an excuse , and pretend there are so many wayes , as 't is impossible to find the right . and to speak as it is , this is all the cause , and here lies all the fault . if men were willing to goe in gods wayes , they would never complain so much , of the difficulty in finding them . 't is an easie matter to find an excuse , when a man wants a good will to any thing , whatever it be . a lion is in all wayes , where the slothful man is to goe . 3 dly . and for this purpose consider farther , that the way to heaven must be discern'd and discover'd , by that which is the proper mark and character of it , as we find it in scripture . now , in the matters of gods kingdom , some are more essential , substantial , and of greater consequence , than others ; so as they who differ about some particulars , may yet be right in the main , and all in heavens way . 't were sad indeed , if every difference in a punctilio , should make another way to heaven . where are there two men in all the world , that are of one mind in every thing ? god forbid , that among the different perswasions , that are about some things , in the way of administring christs ordinances , we should allow of none to be in the way to heaven , that is otherwise minded in some particulars , than we our selves are . there are many roads to a great city , and yet they that goe the one , or the other , come alike to it , because all those several wayes have a tendency towards it . all the question is , and must be , whether the way we take , be such , as hath a tendency towards heaven ? and by the way , i think it the great mistake of some , to value men mostly , according as they are affected to their own private way , whatever it be ; whereas the valuation ought to be according to what men are in the main and great matters of godliness , viz. faith , hope , love , and all the fruits of them , righteousness , mercy , &c. for he that in these things serveth christ , is acceptable to god , and approved of men , ro. 14.18 . there are some foundation-truths of the gospel , wherein to mistake deliberately and constantly , is of desperate consequence . and there are the great matters of the law , wherein a willful constant neglect is inconsistent with true holiness . yea , though the errour or evil be in it self none of the greatest , yet when there is a persisting in them , after conviction , and against admonition , out of malignancy , i know not what to resolve better , than that the way of such men is not safe . but when there is an unfeigned desire , and an earnest endeavour , to know the good and right way , and a constant course in the practice of all services and duties to god and men , with a conscionable carefulness to avoid offence towards all , i know no reason , why such , though under different perswasions , in some particulars of no great concernment , should be otherwise looked on , than as the children of our father in heaven . therefore , as for the different perswasions of so many divided about some things , for want of light , they need be no occasion of stumbling to any . the way to heaven is easie to be seen , notwithstanding those differences . for whoever they be among those parties , that , in obedience to christ , have learn'd to deny themselves , and all ungodliness , &c. and to take up christs cross , and to live in the constant exercise of mortification , and crucifying the flesh , and do indeed lead their lives , in the main , according to the only rule of righteousness , they are in heavens way . thou , it may be , dost not like the perswasions of some of them : and i say , if thou lik'st them not , for me thou mayest let them alone . but thou perhaps likest not holiness , self-denial , and crucifying of thy lusts neither ; but art resolved to take thy full swinge in the pleasures of sin , and thy daily practice is , to serve thy fleshly desires to the utmost . thou art ( may be ) a drunkard , a common swearer , an unclean beast , living , lying down , and wallowing in the mire . now to thee , i say , whoever be in heavens way , ( to be sure ) thou art out of it . and thou must certainly resolve , to change thy way , or perish for ever . thou sayest , there are so many religions , a man cannot tell which to chuse . but in the mean time , thou art of no religion , thou hast not so much as a form and face of it . set aside thy going to church on sundayes , ( with what mind , thou thy self best knowest ) what is there of religion to be seen in thee ? in thy family , there is no shew of it , in prayer , and praise , and reading the scripture , and catechizing thy children and servants . there is to be seen all the week , labouring for the food that perisheth , by early rising , and late going to bed . there a man may hear oaths , and curses , and lyes , and filthy communication , and the best but vain and idle discourses ; but not a savory word , to shew any sense of god , and his goodness , from morning to night . there 's provision for the necessities of nature , to cloath the back , and fill the belly ; and provision too for the flesh , to fullfil the lusts thereof : but there 's nothing of god and godliness to be seen , no conscience made of sin to shun it , or of any thing that 's good to practice it . now , whoever thou art , that leadest such a life , i tell thee , whatever becomes of others , it cannot be well with thee in these wayes of ungodliness . thou vain foolish man , thinkest thou , that any religion can be worse than thine ? thou hast none at all , no not so much as a shew of it ▪ even turks and pagans may be , and some of them are , sober , temperate , just , and honest in their doings and dealings with others , which thou art not . wherefore , let there be never so many religions , i 'le rather chuse the worst of them , than to do as thou dost . and this i assure thee , whatever becomes of those many sects and parties , thou art in a sad condition , and hadst need think of changing it , as soon as thou canst . and if thou ask , which way thou shalt take among so many , i answer thus , that i will not perswade thee any way , but what ( i am sure ) is right , viz. to be honest and godly , and to forsake those wayes , wherein , whoever walks , shall never find rest . to follow peace and holiness , without which no man shall see the lord. to repent of all thy ungodly courses , and wayes of wickedness , whether open or secret . to walk circumspectly , and make straight steps to thy feet . to be holy and unblameable in all conversation , and to make conscience of every duty , according to the rule of the word . and this thou mayest do , without much adoe or dispute , except it be with thine own wicked heart . for those many parties that are , i am bold to tell them all , and every one of them , that they will find no comfort one day , in being of this side , or that , if they be not found in wayes of righteousness and holiness . and these are the wayes i would have thee take , and these thou mayest soon learn from scripture , where they are so plain , as a man may run , and read them . but one thing i must mind thee of again , viz. that thou who so quarrell'st at the many religions abroad , hast perhaps a quarrel in thy heart against god and godliness , and thou canst not endure any religion so , as to be tyed to any rule or law , more than thine own lusts. thou lovest to live at ease and pleasure , and likest no religion , but such a one , as will give thee leave to be licentious . to thee i say again , dipp and chuse , thou canst never change thy religion for a worse . and to change it , thou hast need , as soon as may be : for 't will be sad with thee , to dye in such a religion , which is indeed none at all , or good for nothing . do not thou look , how many religions and opinions there are , for that 's nothing to thee : but look to thy conversation , and see , whether that be such as becomes a christian. do thou love christ , and fear to sin , as much as any of all those different perswasions ; and shew thy self as humble , as honest , as upright , as conscionable , and every way as carefull to please god , as any of them all , and then thou dost well indeed . alas ! poor soul , what will it avail thee , to say , there are so many religions , thou knowest not which to take , so long as thou art resolved to walk in wayes of ungodliness , and to serve divers lusts and pleasures , and deny thy self in nothing , that will serve to please the flesh . this , to be sure , is not heavens-way , whatever it be . and therefore make no more question , about the many religions ▪ that are in the world , till thou art better resolved for that religion , which is plain and easie enough to be learn'd by any , that hath not a wicked heart against god , and all that is good ▪ resolve once to serve sin no more , and thou wil● presently see the way to heaven , as plain before thee , as thou knowest the way to thine own house or home . and now i shall make some application ●f all that hath been said , after i have giv●n one proviso , to prevent a mistake that may be ▪ i have hitherto shewed , how willful the wick●● world is , and how apt to take offence , even t● contend with god himself , about the wayes and workings of his grace and providence . say and do what you can or will , they will not be perswaded , but perhaps the more hardned . bu● though it be so with most of the world , yet beware , whatever you do , you give them no occasion of falling or stumbling . say not in thine heart , they are such as will perish , and it matters not , how we carry our selves towards them ; if they will be offended , let them be offended , we cannot help it . some , yea too many , will be offended ; yet take heed of giving them the least occasion of offence : for so hath the lord commanded , levit. 19.14 . thou shalt not put a stumbling-block before the blind , but shalt fear thy god. yea , deut. 27.18 . there is a curse upon him , that maketh the blind to wander out of the way . and our saviour denounceth a woe to him , by whom the offence cometh , mat. 18.7 . they are blind , and out of the way ; but in that , they deserve the rather , to be the object of thy pity , and prayers , and endeavours , to turn them from the errour of their way . what knowest thou , that they may not recover themselves , and come to repentance ? secret things belong to the lord , deut. 29.29 . that we are to labour their repentance , and by all possible means to endeavour it , in our capacities and relations , is revealed to us as our duty ; and if they will perish notwithstanding , we have delivered our own souls , their blood will be upon their own heads . our saviour indeed said of some , let them alone , &c. mat. 15.14 . i. e. have no regard to them , trouble not your selves about them , if they be offended , be not you offended however , because of them . but he allows not his disciples to offend them in the least . if men shew themselves contentious , malicious , and wilfully contumacious , as the scribes and pharisees , some of them were , let them alone , pass them by , but yet provoke them not to be more wicked than they are . true , we cannot do , what is our duty , but some will be offended , as the scribes and pharisees were at christ , for doing the will of him that sent him . but the offence was only taken by them , there was none given by him . he prov'd to be by accident a stone of stumbling , and a rock of offence , but never offended any . if we cannot do , what is our duty , without offence to some , the fault is theirs , not ours , because we may not , to please them , offend god , by disobeying his commands . some will be offended , if we will not pledge them in a drunken health : let them be offended , it need not trouble us . if we tamely do , as they do , we encourage them in their debaucheries , and so we offend them indeed , by helping them on towards the pit of destruction . wicked men make too much hast to the devil , we need not provoke ▪ or put them forward . indeed we have need be very careful , and as the apostle , iude v. 22. adviseth , to put a difference . some perhaps will rage , if we will not run to the same excess of riot with them : but better they rage , than we , by doing what they would have us , to provoke gods wrath against our own souls . a patient forbearance to do , as they do , and a with-drawing from them ▪ may be an effectual reproof , and work upon them afterwards . if there be no hope to fasten an admonition , solomon hath resolv'd the case for us , pro. 9.8 . reprove not a scorner . however comply not with him , to allow of his wickedness in the least . but be sure , not to give any occasion of falling to such as are weak , lest thy poor brother perish , for whom christ dyed , ro. 14.15 . the apostle was a singular precedent for this , he would eat no flesh whiles he lived , rather than offend his brother , 1 cor. 8. fin . how did he yield upon occasion , to avoid offence to the weak ? but as farr as i can remember , not otherwise . he yielded in those things , wherein he was fully satisfied in his own conscience and judgement . but how , and upon what terms ? never ( as i remember ) but to prevent the offence , that might be taken by weak brethren ; lest they might take occasion , by his not yielding in some things , to cast off all , and turn back again with the dogg to his vomit . we do not read of his so yielding to wicked willful sinners , that would have made no other use of it , than to reproach him , and ( which is worse ) the gospel too , by saying , he was a man of no principles , that would comply with any thing , to save his skin . we have a notable instance for this in galat. 2.3 , 4 , 5 ▪ when false brethren went about to infringe the liberty of christians , and bring them into bondage , 〈◊〉 gave no place by subjection , no not for an hour . for therein he had built again the things that he had destroyed , and encouraged the enemies of the truth in their opposition against it . yield i● any thing thou canst , to save a soul , to draw men on to a good liking of gods wayes , and putting them forward in them : but not one hairs breadth , to encourage them in their ungodliness ; for that 's offending them , contrary to the command of christ. and now i must call loud upon many , and even conjure them , to consider their wayes , whereby they have given so great occcasion of offence , to such as are openly and avowedly wicked . o! do not say , or think , such ungodly men shew themselves , what they are ; when they declare their sin as sodom , they are past shame , and past hope ; let them dye , and be damn'd , who can help it ? it may prove so , that they will dye , and be damn'd , and nor thou , nor any man else can help it , because they will not help themselves . but thou hast need look to it , that their death and condemnation add nothing to thine account . they perish for their contempt or neglect of that , which they should more carefully have look'd after : but what if your careless and loose walking , have been the occasion of making them to think , they need not be so carefull ; yea , perhaps , of slighting and setting at nought all the wayes of gods commandments ? surely , if it be so , the best that can be made or said of it , is this , that they are principals , and you are accessaries , as to their destruction ; and what comfort you can take in that , i beseech you seriously to consider . for be you well assured , that the ungodly lives of professed christians , will one day be aggravated by this , that when they lived ( as many thousands now do ) amongst professed infidels , they gave them occasion to have hard thoughts of christ and christianity , and to resolve , they would never goe to that heaven , where christians hope to come . for how shall such poor souls be brought to enquire after god , when they that profess themselves to be his servants , walk ordinarily in wayes of uncleanness , excess and deceit , &c. such as heathens know by natures light , to be against the mind of god ? the devil himself ( whom those barbarians serve ) can teach them no worse , than what they are learn'd by the evil conversations and examples of christians . how shall they be turned from the power of satan unto god , when they cannot see it will be for the better , but rather for the worse ? here i cannot omit , what the turks are wont to say , when another will not believe them , what dost take me for a christian ? it seems they have observed too much falshood amongst christians . now this is a lamentation , and let it be a lamentation , that the mouths of infidels are so much opened against all christians , and the mouths also of many professed christians against more eminent professors , to blaspheme , and say , are these the wayes and doings of those that serve christ ? are these practices becoming them , that pretend so much to godliness , and would be thought more ex●ellent than their neighbours ? what inference ( think you ) will infidels , and ungodly prophane men make from it ? surely this , and no other , let them goe alone for us , we are as well where we are already , we are not like to mend our silver , by taking the courses and wayes of these christians , these great professors ; nor can we be worse in the way wherein we now are : if they be not in all , as we are , they are certainly in some things as bad as we can be . and now i could ex tempore , and without any study , draw up a black bed roll of many and manifold gross miscarriages of many , that would be thought more eminent christians than their neighbours . but i shall content my self with this general admonition , in hope it may be improved to the right end of it , by such as cannot but know themselves faulty in many particulars , unless the god of this world hath quite blinded the eyes of their minds . o that these men would consider as they should , what to answer in the great day of account ! specially when it cannot be denied , that such horrid things have been done , as natures light ( if there were no other evidence ) cannot but condemn . i shall only add , they have been such , as whosoever ( that is but civil and sober ) hears , his ears cannot but tingle at the very report of them . the application . if all the ground and reason of all mistakes and miscarriages about the matters of gods kingdom , and our salvation , be our contempt or neglect of the means and helps which god hath allowed us , let every one by himself , make a serious enquiry , how he shall be able to clear himself in the great day of account . for god will certainly come , and judge , and try every mans work , and reward accordingly . and in this application of the foregoing discourse , i shall apply my self to all , and every one , that hath but so much of religion , as to acknowledge , that there is a world to come , after a little time spent here on earth , and that men shall be rewarded hereafter for ever , according to their present behaviour . this is no more of religion , than all , or most of heathens ever had , and still have ; though their conceptions about it , have been , and still are , but confused , general , imperfect notions , without any effect considerable . but yet , the main intent of all , shall be with a more especial respect to such as do , or might know more clearly , the things of their peace , than heathens can . to these i say , they cannot but know , that all who have lived since the world began , and shall live till it have an end , shall not be for ever as they were here on earth . and this our saviour shews plainly in the parable ( as i take it to be ) of the rich man and lazarus , luc. 16. v. 19. — 31. some receive their good things here , and some must wait for them till hereafter . and a great turn there will be , so as the scene shall be quite changed , as you may see v. 25. of luc. 16. for lazarus is comforted , and the rich man is tormented . now consider what hath been discoursed before , and see whither you are a going , and where you make account to arrive at last . there is , by your own confession , an happy estate and condition for some in glory , and honour , and immortality . and by what hath been said before , you may see ( if you will ) that nor you , nor any others , lye under any fatal necessity of perishing in your sins ; but that if you dye , and be damn'd , it is only through your own default . now be intreated , whiles it is called , to day , to consider your wayes , and bethink your selves , how those blessed souls , that have all their desires and hopes accomplished in the sight of god for ever , came to the enjoyment of their happiness . was it not in the way of repentance towards god , and faith towards our lord jesus christ ? did they know by immediate and extr●ordinary revelation , before they repented and believed , that they were of the number that should be saved ? or was the book of life opened to them , that they might read their own names there recorded , and so be encouraged to repent , and turn to god ? you cannot , when you are awake , imagine it ; or if you should , it is but as a sick mans dream , that never entred into the head of one that 's sober , and in his right senses . alas ! those now blessed soul● were once ( while upon earth ) foolish and disobedient , serving divers lusts and pleasures . they were by nature the children of wrath , even as others . they were of themselves inclin'd to th● things of this world , and traded and traffiqu● for them , as others do , till afterwards they came to know better . yea , all that died in the faith , before god was manifested in the flesh , and never had the discoveries of saving grace , such as have been since , even they by dimmer light chose the way to that place , where they shall be for ever with the lord. and who among us now , would not desire to be with those patriarchs , and prophets , and other holy men of god before and since the coming of christ ? now consider well , whether we take the same course that they took . read the eleventh chapter of the epistle to the hebrews , and see , what so many worthies of old did and suffered , and so by faith and patience inherited the promises . they stood not arguing and whartling , as many now do , putting questions , and framing exceptions , to excuse themselves from necessary duties , and to gain a little allowance to their fleshly desires . they were not frighted out of gods way , by bugg-bears of their own fancies , no nor by reall fears and expectations of the greatest hazards . you never read in scripture , that they made queries about gods decrees ; or resolved , as some do , that if they were elected , they should be saved however ; or that , if christ died not for them , there was no hope . you never read , that any of those , who are now in heaven , reasoned thus , that they could do nothing of themselves , and therefore would sit still , and fashion themselves to this world , because if god had any grace or mercy in store for them , they should be sure to have it in his time , though they never sought after it . did any of them do thus , and let all the care of their salvation lie somewhere else , without ever looking after it ? where do you read these things , or who told you so , that others may learn and know as much as you ? i have read much of their faith and patience , and patient continuance in well-doing ; and how by these they possessed the kingdom , prepared for them , through the grace of him that is heir of all things : but amongst them all , i read not of one , that took the course , that so many do now adayes . they were all of them humble souls , submissive in all things to the wills of god , and resolv'd to walk with god , in the midst of all the ungodly ones amongst whom they liv'd . they denied themselves , many of them , to the very death , and took joyfully the spoyling of their goods , and would not renounce the wayes of god , for all that a wicked world could do unto them , or lay upon them . this ( i say ) this was the way , wherein they went to heaven ; and they that know of any other way thither , than that of self-denial , and crucifying the flesh , with the affections and lusts , have made a discovery , such as none , who are now in heaven , could make before them . what remains then , but that we tread in their steps , do and suffer as they did , if we are call'd to it , and so wait for our happiness , and try , if we fare not as well as others that went before us . 't is sad to think , how most men fool themselves out of all their hopes , by their dallying about their greatest and only concernments , and flatter themselves to their destruction , by conceits and fancies of their own framing . the way to heaven is now as open , as ever it shall be , till christs coming again ; and the doctrine of our salvation , as much cleared up , in all particulars , as nothing can stumble us , if we will but lay aside our peevish and froward humours . were we but once resolved to deny our selves , and to follow christ where-ever he goes before us , whatever the way be , fair or foul , the work is done , we need make no other question : there 's as good security , as can be given , and we may safely build upon it . but alas ! it is not so with us , as it was with the saints , who are now in heaven . we stand blessing our selves in our own way , be it never so bad ; and think we do well in all we do , though all scripture and reason be against it . this is the trade that sinners drive , as the devil would have them , and their own hearts incline and carry them . the devil ( you must know ) ever since he undid himself , hath made it his business to undoe all the world of mankind , as much as in him lieth . and he is now as hard at work as ever he was , and drives as great a trade , for gaining souls to himself , as ever he did . and what is his way , to cheat the world , and gull men of all they have , worth saving or losing ? truly , the very same , or very like to that , which i have before discoursed . he cannot by all the arts and methods he useth , heighten mens sinfull corruption to the same degree of malice and madness against god , that himself is guilty of . but yet he hath a way that serves his turn , to bring men into the same place of torment with himself for ever . and what way is it ? it i● even this , and no other , viz. to keep men in a perswasion , that their way is good , and that they have no such enmity in their hearts against god , as some charge them with ; but that they love him , and all his commandments truly , and do the best they can , to chuse the best way to their everlasting happiness . and these conceits are strong in those that have them , so as it is no easie matter to convince them of the contrary . these they nourish and cherish , even when they are in wayes of all ungodliness , running headlong to their own destruction . now my desire is , to reason the case a little further with these men , and try , if god may be pleased to give them repentance , that they may recover themselves out of the snare of the devil . 1. and first , i ask them , if turks , and infidel iews , are not as much perswaded , that their several respective wayes are good , yea , and better than any other ? yea , do not all men , of what sort and sect soever , though never so vile , and vicious , and barbarous , perswade themselves , that their way is good ? can you light on man , woman , or child , that will not say , they hope to be saved ; and the way they take ( whatever it be ) is , as they think , the ready way to heaven ? nay , if you tell them , they are in the broad way towards hell , will they not be ready to flie in your face , and say , you do them wrong ? yet no sober man will say , that all and every one of these is in the right , but many of them ( whoever they be ) are quite beside the way to heaven . 2. i ask , if any of all those persons and parties ( which are numerous and various ) do not so farr allow of their own respective wayes , as to abhorr the different wayes that others take , and count them accursed of god for abusing themselves in their mistaken wayes , as to undoe their souls for ever ? do not turks and iews condemn all christians to the pit of hell ? and i know but few others , that are better minded towards all , that are not of their own way . papists say for certain , there 's no salvation for any out of their church . and the vilest of men amongst us , spare not to pass sentence upon others , that dare not be so vile as themselves . now when god shall come to judge all , will he ( think you ) allow of every plea , that shall be made by every one of these , and say , well done , you are all my faithfull servants ? will he commend and reward all , according as they all perswaded themselves , that their way was good ? no certainly , he will not so acquit the wicked world , that condemn all besides themselves , and their followers . nor will he count , that every man hath a right to eternal life , of what religion soever he is , ( as some have dream'd ) because he seem'd to mean well in it . the lord hath shewed all men , what is good , and what he requireth of them , and that so fully and plainly , as he will have ground enough to proceed against them , and to execute vengeance on all idolaters , and all other ungodly and unrighteous men , whatsoever religion they professed . he will easily and suddenly find out all , that have enquir'd and sought after the only true way of worship , which himself had appointed , and have made conscience of walking before him in holiness and righteousness , with an utter abhorring of all false wayes . and to these only will he say , well done , good and faithfull servants , you , and you only , have done as i commanded you . if any shall say , that an allowance must be given to some , because all that goe in the good way , walk not at one rate , but some come behind and faulter sometimes : i say so too ; and that the righteous god will put a difference between those that are upright in the main , though falling behind others in degrees of true grace ; & others , that wilfully chuse their own wayes , which god hath expresly forbidden , and as wilfully refus'd the good old way of gods commandments . he knows , and will own all , that have denied themselves , and made it their work to find and keep the way of god. there are , and alwayes have been such in the world , ( though a few in comparison ) that knew the streight way to heaven , amongst all the crooked wayes of mens devising ; and set themselves to keep that way , notwithstanding all opposition or temptation . and these only will god look after in the great day of account . for others , he will have enough to answer them , though they were of never so many and different perswasions , in point of religion ▪ they must be all pack'd together in that day , and bound in bundles , to be cast into the fire , because they were all in their life time , workers of iniquity . they shall prevail little by pleading then , they could never see reason enough , to perswade them out of the way that they took ; for they shall be made to see in that day , there was a right and good way of holiness and righteousness , wherein they should have walked , ( and it was easie enough to be seen ) but they would not walk therein . nay , they found fault with it , and rais'd false reports of it , and us'd all the arguments they could , to keep themselves and others from walking in it . they would never stoop their high spirits , to enter into the strait gate ; nor would they bear the contempt of the world , and the reproach that must be undergone for christs sake , and the gospels . they thought , to be religious , was to be melancholick ; and thought it an hard bargain , to part with the pleasures of sin , for somewhat ( that some crack-brain'd people talk'd much of ) in another world to be had , but no man knew when or where . they were such , as would be merry while they might , and take as much of this world as they could ; and for religion , in respect to another world , they could never well understand it . there were indeed some , that talk'd much that way , but they could not well agree among themselves , and therefore they left them to quarrel about it , and took the way that themselves best liked . for the religion which some cried up , as the only way to heaven , they conceiv'd it very strait and narrow ; nor could they see so much in it , as might perswade them to it . in a word , they never liked any religion , that would tie them to deny all ungodliness , and worldly lusts . and hence it is easie to conceive , how god will proceed against all sects and sorts of men , of what perswasion soever , that never were perswaded to deny themselves for god , and the gospels sake . it should be also considered , that , though all men have not talents alike ( as that may be granted ) either for weight or number , yet all have enough , to shew them a better way , than what the most take , and that their way is not good before the lord. hence it will be clear , that there hath been a wilfull neglect of the trust that was committed to them , and so without further evidence , the verdict will pass against them . they all know ( though not all alike ) their masters will , and yet do it not , and therefore must be all beaten , though not with the same number or measure of stripes . this the devil knows well enough , and that no plea ( such as men frame many to themselves now ) will then find place . and therefore , his work is to blindfold men with such conceits as were mention'd before , and so fill them with as many prejudices against god , and his wayes , as they can possibly hold , that when they are hood-wink'd , he may carry them whither he pleaseth . men are not easily ( if possibly ) brought to despite god as the devil doth : therefore they must be deal● with so , as to be perswaded , there is some cause without them , and without any fault of theirs , which puts them upon those vain and vile waye● and courses wherein they walk . what those pretences are , you have heard before , and i need not repeat them . only i say , that so lon● as the devil can hold men under such mistake● ▪ and prejudices , or the like , he hath them fast enough , and doth not fear an escape . men , i say , will have excuses for the worst of their evil wayes , and this is one , and a great one , that the way they are in , is the best they can see ; and they could never meet with any , that could shew them a better . they are willing enough to save their souls , and have done as much as lieth in them for that end . they love god heartily , and abhorr , that any should say , they hate his commandments , which they labour to keep as well as they can . and all this serves to clear themselves , and cast all upon god : but he will not bear all , that men cast upon him ; nor will he say in the great day of account , alas ! poor souls , you were willing enough to be saved , 〈◊〉 loved me , and my wayes well enough , and would have walked in them , if i had tendred your souls , as much as you your selves did . will the lord ( think you ) at that day , take upon himself all the blood of so many , as shall then be condemned to hell for ever , and say , if i had done for these , as i might , and ought to have done , they had never come into this place of torment ? will the lord say , that he made men as he pleased , and then cast them away , and left them to suffer shame and confusion of face , for no fault of theirs , but only because he had a mind to see his creatures slain , and tormented before him for ever ? will he say , it was in his heart to damn them before they were born , and that for nothing , but because it was his will and pleasure ? and that he sent his son into the world , to condemn the world , and not that the world through him might be saved ? will he say indeed , that he set men in such a way , as they could not but perish in it , and left them wholly depriv'd and destitute of all means and helps to save themselves from wrath to come ? consider , i say , and bethink your selves before-hand , whether the righteous god will take home all this to himself , and say , it was he alone that hath been the cause of all the ruine and misery that is come upon his creatures ; and so quit them from any the least blame of their destruction . yet this is it , or very like it , that men would fasten upon god , if they knew how to do it . this is the tendency of all their disputes about gods decrees and dispensations of grace and providence . it is this , and no other , even to charge it on god , that if he had purposed and provided better for them , it had never been so sad with them , but they might have been happy and blessed for ever . but le● god alone , and it will appear one day , where the fault lieth . he is the judge of all the earth , and will not he do right ? yes , he will do right to all ; and this the apostle layeth down , as a● unmoveable principle , ro. 3.5 , 6. god is not unrighteous , who taketh vengeance . for then ho● shall god judge the world ? he will then acquit himself , and say for ever , these are the work of my hands , and i made them so , as they might have been happy for ever in communion with my self . i allowed them means sufficient for that en● ▪ but they cast me off , and chose somewhat else to 〈◊〉 their only good ; and though i have besought 〈◊〉 intreated them , again and again , with all poss●●●● earnestness , and admonished them of the danger of their own wayes , they would goe on however ; 〈◊〉 their frowardness and wilfullness in their own devices , against my express command to the contrary , hath brought them to this , which they now see and feel , but would never believe till now . i have passed the sentence of condemnation upon them , an● it cannot be recall'd , nor can there be any reprieve or respite . but i have not done it without cause , and only for that i had a mind to see them lye for ever in torments and misery . it was indeed 〈◊〉 will to damn them , but i will'd their damnatio● only for their sin , and because they would not be re●claimed . i delighted not in their damnation , 〈◊〉 as to condemn them , meerly for my will and pleasure . i have only done justice upon incorrigib●● offendors , such as have despised my grace an● mercy , and the reward of these wicked ones is according to their works , yea as they would have it . for i fore-warn'd them of it , as often and as earnestly as needed , and they would not beware ; nor could any intreaties prevail , to turn them from those ungodly wayes , which led them to their destruction , as they knew . let men say now as they please , this is that which god will say , to justifie himself against all the world. and o! that men were wise , to consider it in time , and apply themselves to make their peace with god , which i assure them they may do , if they be not wanting to themselves . and for their encouragement ▪ i shall give them the best account i am able , how , and in what manner , god will proceed in the last and general judgement . the way that he will take in that day , will be this , that every man shall be tried according to a known law. 't is a gross mistake in men , to imagine , that god will judge the world according to that , which was never made known . the question will not be , whether a mans name were written in the book of life , but how he hath behaved himself , according to the rule laid down in the bible . that is more particularly and plainly thus , whether , when christ was offered to them , they accepted of him , and closed with him upon his own terms . for as they have answered the dispensations and overtures of his grace , so shall their doom be . if they counted all but loss and dung , for the excellency of the knowledge of him ; and valued nothing else in comparison , so they might serve and honour him , whether by doing or suffering , in life or in death , peace , and life , and glory , and immortality , will be their portion , and the lot of their inheritance for ever . the cause will for certain goe on their side , for the mouth of the lord hath spoken it . but if they have been contentious , and disobedient , and would not have the lord christ to reign over them , but would walk after their ungodly lusts , whatever could be said or done to reform them , th●re's a declared law to condemn them ; god will not , needs not look into any other records about it . obj. if any say , that all shall not be judged by the gospel : sol. i shall not contend , but only say , that all shall be condemned by a known law , one or other . and if it be said further , that as many as have sinned without law , shall perish without law : i answer , that the apostle shews what he means in the 14 th . verse of the same chapter . they that sin , and shall be condemned without law , are the gentiles , who had not the law delivered to them ( as the iews had it ) in writing : but yet they had the law written in their hearts , and that will be plain enough , because it bare witness , and accus'd them , while they were in their sins . and this we may well inferr from that place , that if there be a law , that condemns men now in this world , by witnessing against their wickedness , much more will there be a law found , for their condemnation , in the last day of account . or this , that the same law that condemns them now , will certainly condemn them then . and let that be observ'd also , that as sin is the transgression of the law , so condemnation for sin cannot be otherwise , than according to that law. once , it cannot be according to that which never was a law ; and that cannot be a law , which was never declar'd to be a rule of life and duty . gods decrees and counsels are all righteous , but they were never made known to us , as a rule of moral actings . when god is pleased to declare his counsell by the event , we cannot without sin goe against it , and it is impossible for us to alter it . but still the rule we are to walk by , is the will of god ▪ reveal'd for that end and purpose , that ●e may know what to do , in obedience to him who is our soveraign lord. and as we do , or 〈◊〉 not , according to this will of god , so we are guilty or innocent before him . and good rea●on why it should be so , and not otherwise . for , 1. how can we be obedient to god in any thing , but that which we know to be his will ? obedience in the very notion of it , imports as much as hearing and understanding what the will of the lord is . nor will the righteous lord of all , expect obedience to any will of his , we ●ever heard of . sure we are , that he never declared to the sons of men any way of life , but in ●he two covenants , viz. of works before the ●all , and of grace ever since . and though the means and manner of imparting to men the way of life , have been various ; yet no man can , or could ever say , that god had conceal'd his mind from him , that he could not know , and so do it . we read , that there are decrees and counsels of god : but who knows , what they are , besides god himself , till he is pleas'd to declare them , in the events of them ? and those events shew us only , what god will do , and not what we are to do . 2. we shew no faith in god otherwise , than in obedience to his commandments . this is the only way of walking with god , as noah , gen. 6.9 . when a man hath the promise of god in his eye , and the commands of god in his heart , and the encouragements he hath by the one , lays an obligation and engagement to the other . so did all those worthies , heb. 11. who are recorded for example , to all that shall come after . the believing of the promises , and obedience to the commands of god , are the triall of men on earth , and that by which they shall be tried hereafter . he that hath not faith , cannot forgoe what is in hand , to purchase a reversion of he knoweth not what . faith alone is the ground of things hoped for , &c. heb. 11 ▪ 1. and so it sets a man on work to do and suffer the wills of god , because it assures a man of gods faithfulness and all-sufficiency . this obedience of faith is that , which god rewards in his servants , and nothing else . this is that which ( as i may say ) takes much with god , when men can pass by present enjoyments , only because of his promise , who cannot forget any work , or labour of love , which they have shewed unto his name . 3. a man shews no love to god , in doing according to his decree and counsel , because he cannot but do it , whether he will or no. now god rewards no work , but the labour of love , when we delight to do his will , psa. 48. and desire the knowledge of his wayes , as david did , psa. 119. that we may walk in them . 4. the devil , and the worst of wicked men , fullfil the counsels of god , in all they do , and cannot do otherwise . herod and pilate , &c. in crucifying christ , did nothing , but what the hand and counsel of god had determined before , act. 2.23 . act. 4.28 . and yet it was their sin ; and their condemnation too . ioseph of arimathea is commended , for a good man , and a just , luc. 23.50 , 51. because he consented not to the counsel and deed of them , who crucified christ. the way of gods commandments , is the only way to life , and this the devil and his followers cannot abide to walk in . for the way of his counsels , they are alwayes in it , and cannot go besides it , even when they do their worst . and indeed , how should they ? unless we will suppose ( what is not to be imagin'd ) that god should lay by all care , and looking after the affairs of the world , and leave them to be managed and ordered , as the devil , and his instruments will have them . to say no more of this ; god hath laid before us the way of faith and obedience , or the way of truth and holiness , and commanded it , as the way that leadeth unto life ; and in this way alone , can we find rest unto our souls . away therefore with all disputes and questions about gods decre●s in this case , as being no rule for us to walk by : and look only , what god hath commanded , and be carefull about that , and you need not fear , it will be well with you for ever . the whole course and tenour of scripture speaks this , if it say any thing about the things of god , or the concernments of mens souls . secondly , considering the premises , we have occasion to enquire , and search diligently , till we come at the root of all our sinfull mistakes and miscarriages . and here i shall first admonish you of that , which most are not aware of : and secondly , i shall advise , what is best to be done about it . first , whereas there is such an aptness and inclination in all to excuse and put off all from themselves , yea , and to put upon god himself , as much as in them lieth ▪ the sin and misery which they alone have procur'd ; i cannot forbear to fore-warn all of that accursed bad humour , which hath no other rise or root than ignorance , and want of acquaintance with themselves . this , and nothing else , causeth them to quarrel , and pick occasions of so doing , with god , and his wayes of grace and providence , and any thing , but that which alone is in the fault . poor souls , ever since the old serpent dropt his poyson into them , are infected with the same disease that the devil is sick of . and what is that ? even all the sinfull corruption , that he contracted to himself , by his rebellion against god. his fall began in his pride , and that pride abides upon him ▪ as our saying is , as proud as the devil . certainly man , since his fall , is extreamly proud and conceited of himself , though there be no cause for it , and cannot abide to be thought , what indeed he is . and yet he is but a proud fool , that thinks himself somewhat , when he is indeed nothing , or that which is worse . and this proud fool stayes not at home , but is alwayes abroad , looking to what others do , and living in a gross mistake of himself , and all his wayes . he thinks little of that inbred corruption , which hath leaven'd the whole lump of his nature , both in soul and body . he is asleep , and dreams of a good nature , and of an honest heart towards god , and a good desire after the things that concern his salvation . he cannot believe himself to be an enemy to god , and his own soul , and that he was born so . farr be it from him ( he thinks ) to be such a one , as procures and works out his own damnation , and is willing to think of nothing else . yea , this proud fool will be very pettish , if he be told , that the best part about him , is enmity against god ; and that he hates the wayes of gods commandments , and therein shews , that he loves death . but whatever he thinks , and will not believe it , all this is true ; and that which he helieves of himself , is a very falsity and lye . and being a fool , he doth as a fool , and no instruction or correction will put him out of his foolish conceits . truly in this , the misery of sinfull man is great upon him , viz. he never looks inward or homeward , to consider how it is with him , notwithstanding there are so many witnesses against him , of his folly and madness . 1. scripture is large and plentiful in setting out the corruption of mans heart and nature . if i should mention particular texts , i should abuse the reader , who cannot but know them . but if any desire to peruse any of them , let them turn to gen. 6.5 . ro. 3.10 . &c. eph. 2.1 , 2 , 3. tit. 3.3 . &c. 2. wofull experience ( if there were no more ) is enough to convince men , if they would but sit down , and consider , how it is with them . what sober man can doubt of it , when he cannot but see , that he is much inclin'd to the earth , the world , and the flesh ; and so averse from , yea and contrary to the things that concern his soul ? doth not every man find it so , or might he not , if he would ? i wish men would but question themselves sometimes about such matters , and say to their own souls , what ayles me ? i can think and talk of this world , from morning to night , and never be weary , nay , i am alwayes so : and for heaven , and the estate of my soul , and how i shall do to eternity , i never think , nor care to think of it . if men ( i say ) would but sit down sometimes , and consider , what they affect , and what they abhorr most , could they possibly be ignorant of the natural inclination that is in them to present things , with a neglect and loathing the matters of another world ? 3. there is one thing more , that puts it beyond all dispute or question . how apt are all men , even from the cradle , to close with , and run after the toyes and vanities of this world ? and how , without any teaching or prompting , they learn to do vainly and wickedly ? they need not be learn'd to lye , and swear , and curse , and speak untoward things . and yet what adoe is there , to make them heed or learn any thing that good is ? zophar was right in what he saith . iob 11.12 . man is born a wild asses colt. an asse , and a wild asse , and the colt of a wild asse : and all little enough , to set forth the desperate bruitish perverseness and blockishness of mans nature . the apostle calls a natural mind , not an enemy , but enmity it self , ro. 8.7 . and so it is , whatever men may think . we are all born , as full of enmity against god , and all that concerns our everlasting good , as we can possibly hold ; and there is not one piece or particle of us , but is wholly depraved by that enmity . now man by nature so fram'd , shews himself an asses colt , in his blockish brutish ignorance , and lamentable unacquaintedness with his own estate . there is somewhat , which the world calls wisdom , but it is indeed folly. the sound knowledge of god , and ones self , is the only true wisdom . sure , whatever a man knows else , whiles he is ignorant of these , he knows nothing as he ought to know . and since it is thus , we may soon discover , whence it comes , that men are so captious and quarrelsome , to catch at any thing , that may serve to excuse themselves , though it be with charging god foolishly and wickedly . when people are sick and sore , they will complain of their beds , and those that attend them , and every thing about them , though 't is their grief and disease within , that alone troubles them . so do men in their sins , complain of every thing , but that which is indeed the only cause of all that ayles them . and now the work that lieth upon us , is to get an inward lively sense and feeling of all those disorders and distempers of our own hearts and natures , that carry us on to all the wayes of our undoing . he that hath a due and right apprehension of his own condition , as it is by nature , will soon perceive , that he hath no cause to complain of any thing more , than his own wicked heart . but herein the devil hath the advantage against poor souls , that are already intangled in his snares , that he keeps them in a g●zing posture , to look on every thing without them , and so their eyes are held , as they see nothing of that which is the true cause both of their sin and misery . now to such i say , that our own hearts and natures , infected with the poyson of the old serpent , procure and cause to us all that we shall suffer for ever hereafter . the devil tempts and enticeth us , and the world is an object , that occasions our corrupt hearts to work and move disorderly . but neither of these could hurt us , if it were not for our flesh , i. e. the sin that dwelleth within us . but this we take no notice of , and so are out at first step , and run on in mistakes , till we come to charge god himself with our mis●arriages , rather than fail of an excuse for our selves . if any ask , what is to be done in the case ? the answer is obvious , and at hand , and it is this , viz. that every man that wisheth well to himself , begin the work of his salvation at home . i mean it thus , let every man resolve , that he is of himself an enemy to god , and his own soul , and inclin'd to nothing so much , as to his own utter undoing . for certain , such is every man by nature ; and he that thinks otherwise , knows not himself , which to do is the beginning of wisdom . to know ones disease is the first step to health , and without it all medicines applyed are but arrowes shot at random , that seldom or never hit . the method of god , in turning a poor sinner to himself , is first to open his eyes ▪ and the first sight that such a soul hath , is the sinfulness of his way , whence he comes to loath it , and can no longer abide in it . this discovery of sin to a soul never stops , till it come to see all the sink and puddle , or ( as i may call it ) the hell of corruption and filthiness that is in it , so as it cannot abide it self upon that account . and when any man comes once to such a discovery , then he finds so much at home , as he never complains of any but himself . he is so farr from charging god , as he takes no great notice of the devil , but he falls foul only upon his own heart , and saith , that , and nothing else , hath undone him , as farr as he is undone ; and if he could but obtain a better heart , the work of his salvation would goe on as well as he could wish . my advice therefore in the case is this . o all you poor souls , that are so unsatisfied about the matters of your salvation , as you are ready to call even god in question , goe home , and search diligently , what you find in your own hearts . if you please once to do this to some purpose , i 'le be your warrant for quarrelling and questioning the wayes of gods providence and grace hence-forward . you will then be ready to justifie god , whatever he doth ; and as ready to say , 't is i , 't is i , and no other , that have brought my self to this , that now i am ; and if god leave me to suffer for ever , i have none to thank for it , but mine own wicked heart . when men are ( as too many ) ignorant of the rule to try themselves by , or else unwilling to search and know their own estates , it is no marvel if they quarrel at others . but he that knows himself , as he ought to know , hath no quarrel in comparison against any thing but himself . this therefore is my advice , that every poor sinner fall to study himself , and never leave , till he apprehend the height , and depth , and length , and breadth of his natural sin and corruption . and for all that undertake the charge of souls , i believe it to be the first and main part of their work , to bring poor silly people to a true sight and sense of the badness and baseness of their hearts and natures ; and in order thereunto , to bring them to a right understanding of the law , that discovers sin , and worketh wrath ; i mean , to understand it , in the spiritual sense of it . as long as people think the commandments are not broken , otherwise than in overt acts of cruelty , uncleanness , deceit , &c. 't is no marvel if they please themselves in a pharisaical righteousness . a right understanding of the commandments , in the spiritual sense of them , will lay open many evils , that otherwise men are not aware of ; and lead them on to see the root of bitterness , that bears all those cursed fruits . as long as people are perswaded they are born christians , so as to need no conversion , but only goe on in an outside profession of that religion , which they never chose for themselves , but was chosen to their hands , it 's no marvel if they are pleas'd with their condition , and look no further . but they should be made to know , that the children of christians , notwithstanding the priviledge of the covenant , are by nature , and of themselves , the children of wrath , and born in sin , even as others . they should be made to know , the absolute necessity of the new birth , and that there must be a thorough change of the whole man , so as to be no more , what they were by natural generation ; but to be renewed in the spirit of their minds , to the putting off the old man , and putting on the new , which after god is created in righteousness , and true holiness . and for this end , there ought to be a frequent and earnest inculcating of such doctrines , as serve to discover the sin and misery of man by nature , and the method of mens being translated out of the power of darkness , into the kingdom of christ. a learning of the creed , the lords prayer , and the ten commandments , ( though that must be ) and a rehearsall of them , being only learn'd ( as we say ) by rote , is not enough to bring men to a due apprehension of their natural condition , and the way of recovering out of it . no , the mystery of all those is to be opened to them , with all plainness and power ; and they must be call'd upon , to consider , what kind of creatures they were in their conception and nativity , and what course must be taken for their recovery from under the bondage of sin and satan . and if poor ignorant souls were once throughly inform'd of their sinfull and sad condition , as they are descended from , and bear the image of the first adam , they would find such distempers and disorders , such horrid unreasonable lustings in way of rebellion to all that is of god , as no complaints should be heard out of their mouths , except of their own base and wicked hearts . these therefore i advise , first , to study and know themselves in manner and form aforesaid : and when that 's once done to the purpose , i am confident , they will find themselves more inclin'd to a favourable construction of all the wayes of gods grace and providence . pride and ignorance ( that seldome goe asunder ) are the main things that engage men to dispute and quarrel about those matters , which can never be apprehended aright by any but humble souls . for mens parts and learning , i am willing to value them , as farr as they may deserve . but i cannot account of them , in comparison of learning christ , as the truth is in him . and if there were more of this spiritual christ-learning , there would be less of dispute about the counsels of god , which are rather to be ador'd in silence and reverence , than prated of by every audacious , malepert and pragmatical spirit , ( as some●imes they are ) without either fear or wit. for whatever be the pretence , 't is a wicked design to excuse our selves , that makes us so willing to find out somewhat else-where , that may serve our turn . and when we are once humbled low enough , in the sense of our own baseness , we shall have so much work at home , to keep us doing , as we shall have no list nor leisure to quarrel any other . and to enforce this part of the application a little further , by shewing the desperate untowardness of man by nature ; consider , how farr it is infected with the poyson of satan , to oppose , and ( if it were possible ) to abase god , and all his infinite excellencies . the devil ( whatever his sin was ) for certain , did not submit to gods order , and thereby he forfeited his right to all the glory and happiness in which he was first placed . and his doings ever since his fall have been such , as have shewed his pride , and spite against god , to the utmost . and is there not a spice of this in all the children of men ? are they not inclin'd to set up themselves , in opposition to god , upon any occasion ? hath not every sin somewhat of this in it ? and is it not evident , in that we are so prone to contradict , and goe against the will of god , even where we have no temptation by the profit or pleasure of sin , more than augustine , who bewails his robbing of gardens and orchards in his youth : when ( as he saith ) the fruits were sowre , and had no ●auce , more than the sin of the eater . nay , is there not in every sin more than an intimation , that we would have gods will stoop to ours , and so have our wills to countermand his ? there is certainly so much of disdain in us , as if it were in our power , god should have no authority over us . we cannot indeed break his yoak from off our necks : but would we not break it off , if we could ? would any man , by his good-will , and of his own inclination , be restrain'd from his sinfull pleasures , or give any account to god of any thing he doth , if he could help it ? nay , doth not the spirit in us , lust towards dethroning him , that he may have no command in the world ? and if any question this , i referr them to all those insolent , proud and arrogant expressions and practices of many wicked ones , of which there are so many instances in scripture , and other stories . and to shut up this ; if all be well considered , it will appear , that all the questions and quarrels of men about the matters of gods kingdom , and the methods of salvation , are chiefly occasioned , because there is so much of the devil , and so little of god in us . were there in us a due acknowledgement of gods infinite excellency , and soveraign authority , we should never question in the least , whatever he doth , to be holy , just and good . yea , we should confess roundly , that whatever befalls us , or however it be with us , we our selves have procur'd and caus'd it , by our own wayes and doings . we should say ( as gods servants did of old ) we have trespassed , and done foolishly and wickedly , unto us belongs shame , and confusion of face for ever : and blessed be the lord for evermore . if any desire further advice in this case , i say , whoever thinks there is a god , must think of him so , as may become his infinite excellency and glory . psal. 10.4 . we have this property of an ungodly man , god is not in all his thoughts . not that he thinks , there is no god ; but that he thinks not , there is a god , i. e. he never minds or heeds him , in the whole course of his life and actions . so many never eye or heed god in his excellencies , to stand in awe of him , and tremble before him . they are too bold with him upon any occasion , and their words and deeds shew , they are not seasoned inwardly , with an holy humble reverence of his infinite majesty . they speak not ( it may be ) at the same rate as pharaoh , ex. 5.2 . who is the lord , that i should obey his voice , &c. i know not the lord , &c. as if he should have said , you ( moses and aaron ) come , and command me , in the name of jehovah , who is israels god , as you say . who is this jehovah ; i pray , that i must be commanded by him ? i tell you , i know him not , nor do i care for him . i 'le do what i have a mind to , let him command what he will. though few act to such an height of insolency , as appear'd in him ; yet there is the same haughty spirit of disdain in all men by nature against the heavenly majesty . they think much to be order'd and over-rul'd by one , of whom they know so little . and whoever observes , may easily see , that god hath little regard amongst worldly men , who will talk indeed a little sometimes , as if there were somewhat call'd a god ; and yet in all their words and deeds , shew no apprehensions of his excellencies , such as do awe them to reverence and obedience , becoming his absolute soveraign majesty . now , as to believe , there is a god , and yet live as if there were none , is practical atheism ; so to speak and think of him , otherwise than he is , is little better than blasphemy . and of such atheism and blasphemy the world is full ; and it is evident by this , that most have so little respect for god , and shew it in all they say and do . respect , i say , for god , such as should be , and such as becomes his infinite glory . and how unreasonable are men in this ? hear and consider what god himself saith , malac. 1.6 . a son honoureth his father , and a servant his master . if then i be a father , where is mine honour ? if i be a master , where is my fear , saith the lord of hosts unto you , o priests , that despise my name ? here the lord complains of their slighting him , more than any creature , calling for such respect , as was by any man commonly given to his betters . a master or father could get more respect than he , who was both , in an eminent way , to that people . and here one observes it , as the grand delusion , that blinds the visible church , to give good words , and fair titles to god , when no care is had of answerable walking . and the lord makes use of that , which every one acknowledges to be a witness in the case , and so proves , that men in their duties to god , come farr short of that , which very nature will teach them is due to creatures , standing in 〈◊〉 same relation . and this also , that want of reverence to , and an high estimation of god , is the root and rise of all our miscarriages , and an evidence , that we behave our selves neither as sons nor servants . not to esteem of god as he deserves , is to dishonour him ; as not to bless him , is in a sort to blaspheme him . god hates and abhorrs base and unworthy conceits of him , and his majestick name , when men take him not into their hearts , under the notion of an infinite highnesse . it shews , there is no awe of god upon them , and that they count of him , as one like themselves , yea , and much below them . and here i could easily enlarge in many instances of a prophane and proud spirit in ungodly men , not only in speaking and acting , as if there were no god above them , but speaking and acting many times in such a way , as if they studied to make god as vile as might be . in one word , shewing no reverent esteem , but rather a base undervaluing and contempt of him . they do not only act , as if there were no god , that would call them to an account , but in a way of opposition and scorn , as to shew , how little account they make of him . and for instance ; let one that fears before the lord , be so bold , as to check a rude and ungodly company , met about some lewd and vile pranks and practices , ( such as are too frequent and familiar ) by minding them of god , and his commands ; how ordinary is it , for such a knot of companions , to vent themselves the more in scorn and indignation , as if they were affronted by one , that hath nothing to do with them . he that comes among them ▪ with no better authority to awe them , had need look to himself , that they fall not down right upon him . when righteous lot said no worse to the sodomites , than , i pray you , brethren , do not so wickedly , gen. 19.7 . they said , stand back , and they said again , this one fellow came in to sojourn , and he will needs be a iudge : now will we deal worse with thee , than with them . a command or intreaty in the name of god ( though the highest majesty ) commonly proves an occasion , through mens devilish pride and disdain , of more and greater impieties and indignities . and if any should question this , let them but open their ears and eyes , and there need be no great dispute about it now adayes , oh! look round about , and see , how little regard there is of god , and his commands in the world ; and whether there be any account had or made , whether god be pleas'd , or no , with that which is commonly done among men . this , this is enough to sadden any gracious soul in the expectation of gods appearances , to vindicate the honour of his great name , by some remarkable judgements on the world. and therefore i advise once more , and intreat , that there may be some regard had of god , and that it may be shewed so , as it may be seen , that god is in mens hearts and thoughts . an awfull regard , or reverential esteem of god , would put a check upon mens ungodly practices , and upon their malepert disputes and questions about his wayes and doings . there would need no arguments in print , to confute them in what they say and do : the awe of god would soon order them to another behaviour , than what commonly appears in the most . and therefore i say again , goe alone , and seriously resolve thy self of this , that there is a god , who made thee , and all this world , which thine eyes behold . and if thou art once so resolv'd , thine own reason , and common sense , will teach and prompt thee to a further consideration , that this god , as he is infinitely above thee , so he is to be admir'd and ador'd with all possible humble reverence , such as becomes an incomprehensible heavenly majesty . if thou once resolve , that he is in heaven , and thou upon earth : that in him thou livest , and movest , and hast thy being ; and that he alone disposeth of thee , and all thy wayes , and will one day call thee to account for all that thou hast done , thou wilt then see cause enough to fear and tremble at any the least mention of his name and glory . thou wilt no more dispute , what he is pleas'd to do ; but presently bethink thy self , how thou mayest do in every respect , so as to please aim . men talk much in ordinary discourse , of serving god , and a service there is done to god by many ; but whether any were done at all , or none , such as many perform , may be a question , as to the advantage of them that do it . * where-ever god is acknowledg'd and own'd in the way of worship which he hath commanded , there is an honour given him , more than amongst infidels and idolaters . but they that serve the lord in his own wayes of worship , must look further , and consider , whether the service be such , as doth some way sute with the glory of his most excellent majesty , so as he will accept it . the iews after their return from captivity , were much in sacrifices and offerings : but yet saith the lord , ye despise my name , because they offered polluted bread , v. 7. the blind , and the lame , and sick , v. 8. this god takes in scorn , and bids them offer it to their governour , to try , if he will be pleased with them , v. 8. nay , he curses the deceiver , v. 14. for offering a corrupt thing . and why ? because ( saith he ) i am a great king , and my name is dreadful among the heathen . god expects to be dealt withall in such a way , as men may shew that awfull regard they have of him , which when they neglect , it is all one to him , as if they did nothing at all . the customary , formal and superficial service done to god by many , is of as much account with him , as if they mocked him to his face * . and that for this reason , viz. because they shew no regard of god , such as they owe to his infinite soveraignty , power and glory . the service of god so performed , shews mens prophanness and impiety ▪ more than their devotion . and yet this prophane contempt of god is born with us , and bred ( as i may say ) in our bones . and till we be throughly convinc'd of it , and humbled for it , we are in no capacity to close with god , so as he may be pleased with us . if thou wilt serve god with acceptance , resolve first of this natural enmity , that is in thee against god , and be humbled as low as hell , for the pride of thine heart , swelling so much against him . and when thou knowest indeed , as thou ought'st , the distance 'twixt the glorious god of heaven , and such an earth-worm as thy self , thou wilt find thine heart inclin'd to more favourable thoughts of god and his wayes , which is the main thing i am perswading men to , in this discourse . i shall yet a little further inforce that which hath been formerly hinted , more than once , viz. a serious consideration of that enmity which is naturally in us against our selves , and our own souls . there is indeed a cursed self-love in all men by nature , which causeth them to walk contrary to god ; yea , and in some degree , to despite him , as the devil doth : and this appears to be the root of all mans rebellion against god , in that our saviour , calling all men home to god again , imposeth upon them nothing else but self-denial , mat. 16.24 . but this natural , sinfull self-love , is indeed no other than perfect enmity to our selves ; so as we may truly say , we are such as hate our own souls : how else do we all that we can , to undo and destroy our selves ? and do we not thus ? and are we inclin'd by nature to any thing else ? for certain , there 's no way to advance , and ( as i may say ) to make our selves , but by walking in the way , wherein we may come to the enjoyment of god ; and this is not the way of our own hearts , nor the way of the wicked and corrupted world of mankind ; for the world lieth in wickedness , 1 ioan. 5.19 . or , in the wicked one , i. e. is wholly under the power and vassallage of the devil . and this appears by the constant inclination of all the world , to walk in those wayes , unto which the devil prompts , and tempts them , i. e. the ways of sin and rebellion , against the righteous and holy wills of god. this is the way of death and destruction , wherein men depart from god , and so cause him at last to say unto them , depart from me , &c. how can we come to god , but in the wayes of his commandments ? this is the way wherein he hath promised to be found of us ; and to leave this way , and go in the way of our own hearts , is no other than turning our backs upon god , and casting him off , in hope to be happy in the enjoyment of somewhat else ; this is the way of self-destruction , wherein men run on to ruine and perdition . now i say again , consider , and that sadly , whether we are not all enemies to our selves , and our own souls , in chusing those wayes , which we cannot but know , have a direct tendency to our everlasting undoing ? true , men do not consider this , but that 's their folly and madness ; the same that is in many , who never look after their worldly estates to improve them , but spend ; and squander them away , they care not ●●ow ; we use to say of such ill husbands , that they are enemies to themselves , and will undo themselves and their families , as indeed they do , according to what the wise man saith , the drunkard and the glutton shall come to poverty , and drowsiness ( or sloth ) shall cloath a man with rags . just so do men impoverish , and undo themselves , as to their everlasting estates , by taking those wayes and courses , that carry them on to the bottomless pit . the glutton and the drunkard would not be poor , nor would ungodly men go to hell ; yea but both the one and the other , take the ready way to their undoing ; and it is all one , as if they said , we will undo our selves , and we will be damn'd ; seeing they go on in those ways wherein they cannot avoid and escape damnation : whatever they pretend , they do just as a man that should cast himself into the wide sea , and say , i will not be drown'd , but swim out again ; or should stab himself at the heart , and say , i have no intent to kill my self : let such intend what they will , all rational and sober men know , they cannot live , but must die . there 's an indissoluble tie between sin and death , so as we cannot take the one without the other . cast away from you all your transgressions , &c. for why will you die ? ezech. 18.31 . as if he should have said , if you do not the former , you must have the latter , and in the way you now go you seek your own death . he that sinneth against me , wrongeth his own soul , prov. 8. ult . and how doth he wrong it ? the next words shew , he loves death . to hate , and scorn the wayes of christ , is to love death , it is so in the effect : he that hates to be reformed , ( and too many such there are ) hates to be saved ; he that loves to be wicked , loves to be damn'd . the wicked world is wilde , and stark mad in this respect , and doth as all mad men do ; a mad man casts off all care of himself , and is pleas'd in nothing , but his ravings and frantick pranks , and will not be perswaded to any better : such mad men are we in our sins , pleas'd with nothing so much , as that which most displeaseth god , and hath a direct tendency towards our own destruction . bring a physician , or chyrurgeon to a mad man , and you set him the more a raving , so as you must bind him , and over-master him by force , or he will admit of no applications to be made for curing him ; all hi● business is to do that which doth torment him , and will undo him : so do all wilfull sinners ; they devise , and do nothing , but what makes for working out their damnation ; they are troubled about nothing , but that they cannot sin enough , and serve their worldly and fleshly desires , so much as they would ; and is not this enmity against themselves , and their own souls ? for what can a man do , to destroy his soul , and pull upon himself the most intollerable condemnation , more than to sin , as much as possibly he can ? the wayes of sin are the wayes of destruction to poor souls ; and the only way to life is a turning from all the wayes of sin , with loathing and indignation ; and this no sinner will deny , if he please to sit down and consider it . but such is the impetuousness of our lusts , as they will not give us leave to entertain one serious thought , about the sad consequence of what we are a doing . mad men have sometimes their lucid intervals , but so soon as any occasion sti●● their frantick humour , they are as mad as ever ; in those intervals they are as mad as before , but do not act their madness so much . the worst of men are not alike wicked at all times , in acting their wickedness , though their hearts are alwayes set upon their wicked wayes . for their fair promises sometimes of amendment , they are no more than what a mad man will promise in a good mood . and now , all you poor sinfull souls , consider your wayes , and be wise ; be not as the horse and mule , that have no understanding , psal. 32.9 . you are so by nature , and of your selves , through the poison which the devil hath infus'd to you ; only you have reason , which beasts have not ; and you have a liberty to do otherwise than you do , if you had a mind to it : you are told , and you know the dangerous consequence of your sinfull wayes , and why will you die ? is there profit in destruction ? can there be pleasure in sinning for a moment , when the pains of hell will be endless , and intollerable ? or can you devise a way , how you may enjoy the pleasures of sin for a season , and yet escape the torments of hell for ever ? have you so much power in your hands , as to reverse the acts and decrees of heaven , established by a declared law , so as death shall not be the wages of sin ? or do you think to put off the righteous judge of all the earth , in the last day , as well as you can abuse and baffle your consciences , and faithfull ministers now ? i believe you have some such thoughts , or you would not take the courses that you do : but o ye fools , when will you be wise ? the lord knoweth the thoughts of man , that they are vanity . can you be such bruitish sots , as not to know , that the world to come will be quite another thing than this present evil world ? here is a place to sin in ; there will be only suffering for impenitent sinners ; here wicked men talk wildly , as if their tongues were their own , and there were no lord over them : there the righteous lord will deal with them , and they will not have a word to answer . consider how dead folk are dealt with here ; are they not bound , and laid up where they cannot stir oh! think of it , as a presage of that estate wherein your souls , as well as your bodies , wil● be in another world. there your hands and feet will be tyed , and your mouthes will b● stopp'd , so as you shall not be able to peep , o● mutter one word : or if you should rage , and cry out in those everlasting burnings , what wil● it avail you , so long as your bonds are made strong , and you cannot break them ? oh! think of this you presumptuous , daring sinners , while there is time for repentance ; for this is the sad condition you are hastning to , and nothing can be said or done to stop you in your career . when you are most frolick , you are but heaping up fewel , to feed the everlasting burnings . and when you are most froward in your wayes , you shew only the enmity that is in you , against your own souls . you say in effect , let us alone , and trouble us not , we are in the way to hell and destruction , and we will not be turn'd out of it ; you are not willing to be damn'd , you 'l say , but hope to be sav'd , as well as others : so are robbers and murderers , &c. not willing to be hang'd , more than honest men ; but honest men know that rogues and thieves take the ready way to the gallows . they may , some of them , escape mens judgement , and no question , some of them sometimes do , but how will you escape the judgement of god , who knoweth all , and can do every thing ? and will he not ( think you ) make good his word , and execute his own lawes ? how else shall he quit himself , and shew that he is above you ? think , when you see dead folk imprisoned , and bound up in their graves , how you will be hamper'd , and pinion'd , when you shall be brought forth to judgement , and what pittifull poor sneaking worms you will then appear to be , when god shall sit on the throne of his glory , and call all nations before him , to be judged by him . now this is all the work you are a doing , viz. to pinion your selves , and lay upon you , those everlasting chains of darkness , wherewith you shall be bound , and cast into the fire unquenchable . every sin you commit with greediness , and will not be perswaded to lay it aside , is one twist more , to strengthen the cords that shall bind you fast for ever , and puts more fewel to those everlasting burnings . if all this do not convince you , cast your eyes back , and take a review of all those reasons , i have formerly given to prove , that you your selves only are in the fault , and that god is in no respect wanting to you . i shall repeat , and press some of them a little further . not to say ( what is most certainly true ) that gods decrees have left you at liberty , to choose the way you have most mind to , and that you are not left out , as excepted persons , in the act of general pardon , if you will be perswaded to receive christ , as he is offered to you ; and also that you have a liberty to act in order to your happiness , if you would use it , and not wilfully run on in your own wayes . 1. consider , what equity , and reason there is in all the wayes of gods commandments , specially now under the new testament , when we have that , which the apostle calls our reasonable service ; we need not be prompted ( as the iews were ) to understand why they are enjoyn'd us , for that , they are not good , because they are commanded ; but rather commanded , because they are good . and for the wayes of his providence and grace , i would have you ask your own consciences , what prerogative god challengeth to himself , more , than even mortal men are ready to count their due . oh! that men would but think , how he can be indeed a god , and not have liberty to do what he himself pleaseth . though i stand still to defend , that all gods wayes are righteousness and truth , being all according to the counsel of his will , and managed by infinite wisdome . yea our belief of a deity , and one absolute soveraign lord god , doth necessarily inferr a belief of all his wayes to be most holy , just , and good . and will you not then obey , and submit ? oh! consider , what can be said against it . 2. consider further what your own consciences say in this case , and if they speak out now , what sometimes you would not hear , how will you be able to abide the clamours of them , when there will be no way left you , to bribe them , or stop their mouthes , as now you can make a shift to do . you now find them to stir , and work strongly upon occasion , and therefore may presume , they will one day be too hard for you , and have the dominion over you . i tell you , those consciences of yours , are gods witnesses against your wicked wayes , and your forewarnings to flee from the wrath to come ; so that you have no excuse upon this account . 3. ask your selves , so as to answer the question seriously , why you are so impatient of sharp rebukes , and sound admonitions , from the word , whether by faithfull ministers , or others , applyed to you . will not your own consciences then tell you , that your case is the same with those sick and wounded people , who had rather dye , than endure the pain of having their wounds search'd , or their diseases cur'd by untoothsome medicines ? yea , will not your consciences say , that you might have been healed , as well as others , that were content to submit to the methods of cure prescrib'd them ? you cannot say , there is no balm in gilead , there is no physician there : why then is not your health recovered ? surely , for this reason , and no other , that when the lord would have healed you , you would not be healed . 4. ask your selves again , how it comes to pass , that you are alwayes wharting and quarrelling those , that pretend so much to god , and the wayes of his commandments ? is it indeed , because they are so bad and base , as you would make them ? or is it not rather , because they shine before you , to shew you the good , and the right way , and you have no mind to walk in it ? is not their eschewing your ungodly wayes , ● check upon you , that you cannot so freely take your swinge in them , and therefore you hate the light of their good works , because it discovers the filthiness of your beastly conversation ? oh! remember and consider , they shall be your witnesses , to l●●ve you without excuse . yea , if they were as bad as you would make them , yet that will be no excuse to you , who should have done what they did not , your own consciences being judges . 5. once more . do not you accuse your selves , in calling so often for such extraordinary appearances of god in providence , as may convince you , when you have had many such , and are but the more hardned and enrag'd against god ? how usuall is it , for men to have strange and almost miraculous rescues and recoveries , or to see and observe such in others , and yet 't is not easie to give many instances of converts by occasion of such wonderful deliverances . to say no more , the appearances of god in this age have been as remarkable and admirable almost , as in any , and yet the ungodliness of men generally , is most notorious notwithstanding . now , what have you to say against this ? shall not these be witnesses against you ? 6. answer me yet in one question more . why ( i pray you ) do you so much magnifie the sain●● of old , who are now in heaven ? shall not they ( think you ) be your judges ? why , ( sirs , ) they were all of them holy men , that led their lives on earth , as becommeth saints ? and they were so farr from spending their time in sinful● pleasures , as you do , that their righteous soul● were vexed with the filthy conversation of the wicked , 2 pet. 2.7 , 8. your consciences wil● tell you , that you lead a life , as contrary to theirs , as black is to white , or darkness to light ▪ do not you then , in your applauding them wit● your mouths , and confessing them to be now saints in heaven , judge and condemn your selves , and call them to witness against you , that you had light held out to you by their examples , but you wilfully refus'd to walk in the way to heaven , wherein they went before you ? 7. i shall say no more of this , after i have pos'd you with this one question more . there are some of your good fellows ( you know it to be so ) that have cried out most lamentably upon their death-beds , as one did once , o! call time again , call time again . o! what would not they have given , to have recovered the time which they had mis-spent ? now these will be your judges . for whatever they thought before , then they were of the mind , that a wise and carefull expending our time here , whiles we are alive , is the way to obtain peace and comfort when we come to dye . they could not then say ▪ ( as some do in their youth and strength ) if we are elected , we shall be saved , and if not , we must be damned ; and so quietly sleep away , and put it to the adventure . no ; conscience ( if it be then awakened ) will tell you somewhat else . it will tell you then , that you might have employed your selves to better purpose ; and that if you had taken the same course , that the saints do , while they are on earth , you might depart in peace , as well as they . yea , let me tell you , conscience , when you come to dye , will not trouble you about any other matters , than your wilfull rejecting the offers of grace and mercy , when they were made to you ; and your chusing the wayes of sin , when you had been often told , they were the ready way to hell and destruction . and now i say again , whatever disputes and reasonings there be among some , about the method , and manner , and matter of gods decrees , let all poor souls consider , in due time , what is that way of life , which is held out , and offered to them in the gospel . we cannot know , what god hath decreed , till it be some way reveal'd to us : but we may know ( if we will ) what is the way of life , as certain as god is true , who hath reveal'd it . god ( i am sure ) cannot lye , and his mouth hath spoken it , and his finger hath written it , that whoever believeth , shall be saved . i need not cite or quote the texts of scripture , that speak , with one mouth , the mind of god in this : whoever hath read or heard the scripture , cannot but know this to be an unmoveable foundation-truth . and therefore i desire men seriously to consider , how they will excuse themselves one day , when they shall be question'd , why they did not believe on christ offered to them in the gospel . for no doubt , if they do this , as god commands and requires , they shall be saved , or god must prove a lyar . and for any decree of god , to hinder men from believing on christ , i hope enough hath been said before , to shew , there is no such thing . besides , the extent of christs death ( as hath been shewed ) is large enough to reach , and take in all , that will come to him . and there is nothing but a froward wicked heart stands between men , and their happiness , in the enjoyment of god. wherefore , i say again , in the name of the lord , as our saviour in a different sense said to martha , ioan. 11.40 . if thou wouldst believe , thou shouldst see the glory of god. he that believeth not god , hath made him a lyar , because he believeth not the record that god gave of his son. and this is the record , that god hath given to us eternal life , and this life is in his son. he that hath the son , hath life ; and he that hath not the son , hath not life , 1 joan. 5.10 , 11 , 12. he that believeth on the son , hath everlasting life ; and he that believeth not on the son , shall not see life , but the wrath of god abideth on him , joan. 3.36 . here we see , as in all the scripture beside , that faith , and faith only , gives us an interest in eternal life ; and that this , and nothing else , will be the condemnation of the world , that they believed not on the son of god tendred to them , as one that can save to the utmost , all that come unto god by him . if any say , that some have never heard of christ , and then how can they believe on him , of whom they have not heard ? ro. 10.14 . i shall not here dispute with them about this , but re●er● them to what i have said before , desiring them withall , to understand me now , as meaning all that have heard of christ , amongst whom there have been many that shall not be sav'd . and of these i say again , their condemnation shall be only upon the account of their unbelief . either because they set light by christ , when they heard of him , as many do to this day , not so much as owning the profession of the gospel ; or else they receive the gra●e of god in vain , and turn it into wantonness , by using it , as an occasion to the flesh . now , for a conclusion of this whole discourse ; i shall deal with these last , desiring them to consider , whether they give all diligence , to walk in the way of life , which god hath laid before them . and all that i intend , is to shew their mistakes about it , and to advise and direct them in it . but whiles i was about this , there were brought me some objections , which though they be ( as i conceive ) sufficiently answered already , at least the chiefest of them , yet somewhat i shall add further , to explain what was said before . obj. if god be so willing , that men should repent and believe , why do they not repent and believe ? for who hath resisted his will , ro. 9.19 . this we find by our selves , that if we will do ought , we do it if we can ; and if we do it not , it is because we have not power to do as we would . sol. for the will of god , as to the salvation of all , in case they repent and believe , there is no question ; and so ( as i remember ) some understand the apostle , 1 tim. 2.4 . but that is not the question , but this rather , how god wills the repentance of men , who never repent . for seeing god can do whatever he will , why are not they also converted ? and to this i answer , that god wills the conversion of sinners , so as their conversion is well-pleasing to him ▪ and accepted with him ; as on the contrary , he is displeased with sinners , so long as they live in impenitency . the holy angels rejoyce over one sinner that repenteth , and god much more , seeing it is his command , that they repent . and how should god will mens repentance , otherwise than he doth ? he declares his will in his command , and in his promise of acceptance , and in his refusing none upon their repentance ; and for any other will of god , concerning this or that mans repentance , who knows it , or where hath god reveal'd it ? what! would you have god to decree and effect the conversion of all and every one , whether they will or no ? if any say , no ; but we would have god to deal with all indifferently , as being all the work of his hands : i answer , that saving to god but so much liberty , as all men ordinarily take to themselves , his dealings with men are indifferent , and his wayes most equall , seeing he hath so prepar'd , as men need not perish , except they will themselves . and therefore , i say once more , they perish and dye in their sins , only because they chuse the wayes of their destruction . how then dare any man make any further question about gods will of saving men , when he hath so decreed , and so provided , that men may be saved if they will ? i mean it thus , if they do not wilfully refuse their salvation , when it is offered them ; by an obstinate rejecting the way he commands them to walk in , and to which they are invited and encouraged by his promise , wherein it is impossible that he should lye . and this we affirm still , according to what hath been said before . obj. seeing it is gods will , that men shall be damned , in case they believe not ; it doth not appear , that there is in god a will of saving , rather than of damning , because there is in all men a proneness and inclination to unbelief and impenitency , more than to faith and repentance . sol. we grant , there is a proneness and inclination in all men by nature , to unbelief and impenitency , with an untowardness and enmity to faith and repentance . but we say again , as before , that men may repent and believe , if they will. for men are not damn'd , for that they cannot repent , though they be never so willing to it ; but they are damn'd only , because they will not repent , nor turn from their evil wayes , but wilfully goe on in them , against all means and methods us'd for the reclaiming of them . and may not god then say , and swear too , as he doth , ezech. 33.11 . as i live , saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way , and live . obj. i want the helps that others have , and was never brought up in learning , as many are . sol. to this i answer , that christ may be learn'd by the veriest ideots , if they have but a willing mind , as soon , and as easily , as by the greatest masters of arts and sciences . and in this case we may say , what hath been commonly said in a different sense , that the greatest clerks are not alwayes the wisest men . the devil is certainly the greatest schollar below heaven , as to all things pertaining to this world : yet he is never the nearer to the learning of christ , and the knowledge of god in christ. humane learning is a very precious ornament and endowment in them that have it : but through the sinfull corruption of man , it many times proves to be an occasion of hindring them , in their being taught by christ , as the truth is in him . the great rabbies ( you know ) were christs most bitter enemies ; and not many wise men , after the flesh , are called , saith the apostle , 1 cor. 1.26 . the gospell preacheth only christ the power of god , and the wisdome of god ; so as the weakest understanding is as capable of this heavenly and spiritual learning as any others . suppose thou canst not so much as read a chapter , what hinders , that thou dost not hear others read ? whatever thy apprehension , and memory be , there wants nothing to thy denial of thy self , and all ungodliness , and worldly lusts , if thou do not retain a wilfull , and froward heart against christ , and his commands . learn only what the grace of god teacheth thee , tit. 2.11 , 12. and thou hast learnt enough . 't is not thy want of other learning , can hinder , or keep thee from heavens way , if thou wilt repent heartily of thy sinnes , and turn from all iniquity , with a full and absolute resignation of thy self to serve the lord christ. this knowledge ( i may truly say ) is easie to him that doth understand , prov. 14.6 . where he that doth understand , cannot be meant otherwise , than of a man that hath an humble and an honest heart ; because in the same place , he is set in opposition to a scorner , who seeketh wisdome , ( as 't is there said ) and findeth it not . the original is only [ and not , ] and the meaning is plainly this , that proud scornfull men can never attain to true wisdome , which is easie to an humble , and willing minde . and this you have set forth at large , prov. 2.1 , 7. to the perusal of which place i refer the reader , and so proceed . obj. i want time to attend the working out of my salvation ; for i am a servant , and must work to please my master , &c. i have but little to live upon , and must spend all my time , to maintain my self , and my family . sol. strange ! cannot servants work to please god , and their masters too ? the apostle thought they might do both , though servants then were mostly slaves , and many of them had heathens and infidels to their masters . thou art a servant , and canst not have so much time , as others who are free ; yet know this for thy comfort , that thy faithfulness , and diligence in thy masters business , is pleasing to god , and an honour to the gospel . if thou hast not so much time as some others , for waiting on god in his ordinances , and in all the duties of his worship and service , yet a carefull improvement of the time thou hast ; and what cannot be denyed thee ▪ will be accepted , when thou hast no more . i say not , thou should'st serve thy master in the wayes of sin , with a neglect of thy duty towards god : but i say , use the time thou hast , to the best advantage ; and thou shalt be accepted according to what thou hast . but beware , thou be not one of those servants , who have masters , that are willing to teach them , and they have no minde to learn the wayes of god : beware also , thou pretend not thy masters business , when thou art not carefull to redeem the time , and improve the seasons , which may be recovered by thy diligence , and care . the same in effect i say to such as are poor ; if they cannot spare so much time , as others can , they may be accepted in what they have , if there be but a willing minde . and to all these i say further , though there is need for all to address themselves to god in prayer and praise , &c. as we all need our ordinary repasts to recruit our faint spirits , and frail bodies ; yet the life of religion is shew'd most in the duties of our particular callings , and personal relations ; in these we must spend , and express the strength , and grace we obtain of god , by our waiting upon him in ordinances , and religious exercises . a christian is not bound to spend all his time in reading , and hearing , &c. much , yea most of it , must be laid out on the works of their callings , wherein our diligence , and integrity , and faithfulness is our living to god. and if in our earthly employments , we retain heavenly affections , making conscience of all we do , as desirous , to approve our selves to god , in this we do gods work , and keep on , in our way to heaven . no honest calling is , or can be any hinderance to the life of godliness , if we labour , in all we do , to keep a good conscience . if our small stock , or mean estate will not allow us so much time , for some religious exercises , as others have , we may notwithstanding practise holiness , and exercise our selves unto godliness , in our lawfull employments , if we have honest hearts , as well as they . obj. god requires no more than he gives ; now god hath not given me to repent , &c. and what can i do ? sol. this ( i think ) hath been sufficiently answer'd already , yet i shall add a word or two more . god requires no more than he gives ; so say i ; but i say also , he will require so much as he gives . now canst thou , or dar'st thou say , that god hath not given thee time , and space to repent ? yea hath he not waited long for thee ? yea dar'st thou say , he hath not given thee to repent , &c. when he hath given thee light , to see the errour , and the evil of thy wayes ? what would'st thou have ? god hath commanded thee , and intreated thee , and by many , and sundry motions made to thee , sometimes allured thee , and at other times affrighted thee . his word , his spirit , his works of mercy and judgement , have bespoken thee , again and again , to cast away thy transgressions , but thou would'st not ; and only because thou loved'st thy ungodly wayes , and found'st pleasure in them , thou would'st not be perswaded to leave them . and wilt thou say yet , that god hath not given it thee ▪ to return to him ? i hope thou wilt not blaspheme god openly , in saying , that he hath tempted thee to thy evil wayes . neither did he , or any other force thee , for thou wast wholly inclin'd , and addicted to them , and angry at all ▪ that would put thee out of them . i shall say no more , but only desire thee , to answer thy self , and thine own conscience , in this one question , viz. why thou dost not forsake thy wicked ways ? i say again , ask , and answer that question sincerely , and as in the sight of god , and thou shalt finde thine own heart will tell thee , that thou lik'st , and lov'st the profits , and the pleasures of thy sinfull wayes , so as thou hast no minde to leave them . and if thou finde it not so , call me lyar upon this account . now whose fault is it , that thou lovest thy sins ? but i must go on to finish this discourse . and for a conclusion , i shall very plainly and briefly , shew the mistakes of men , about the only way of life , with the best advice i can give about it . the only way of life , that i know of , is believing on the lord jesus christ. for this we have a command , and a promise , as is to be seen in very many texts , which i need not mention , because they are obvious to the meanest understanding . this is the tenour of the only covenant of peace and life , if thou believest with all thine heart , thou shalt be saved , ro. 10.9 , 10 , 11. joan. 3.16 , & 36 , &c. yea this is receiv'd among all professed christians , that believing on the son of god is the way of life , and salvation . but the most of those , who profess the faith of our lord jesus christ , are much to seek , and at a great loss , about the way of believing , to the saving of their souls . for their sakes therefore , i shall lay before them , the good , and the right way of salvation , by faith in the son of god , and assure them in the name of god , that whoever is resolv'd to walk in that way , shall as certainly be saved , as those who are already in heaven . and this i shall do , that ( if it be possible ) they may be perswaded , no more to dispute , or quarrel gods decrees , or christs dying for all sinners ; or the inability , that is in all men by nature , to all that 's spiritually good , or any thing else , besides the frowardness of their own corrupt , and perverse hearts . for the way of salvation by faith only , it is this : the gospel , which only reveals the way of living by faith , makes an offer of christ , to all without exception , in case they believe , ioan. 3.16 . and many other places . and when any man is effectually perswaded to receive christ , as he is offer'd , then he believes , to the saving of his soul. if any desire to know further , what it is to receive christ , i answer , that it is the souls hearty consenting to have him , upon the same terms , on which he is offer'd . this is that , which ( as i may say ) makes up the match between christ , and any soul ; so as thence forward , it stands in relation to christ , as a woman to her husband , after her consent obtain'd , and declar'd , and so hath an interest in him , and all his estate . this is the eminency , and precedency of faith , to all other graces , that it is the souls consenting to have christ , as her all in all . for when the soul so consents , a man is thereupon justified , and accepted with god. this consent indeed doth imply love and obedience , and faithfulness to christ , all our dayes ; and if there be not afterwards a performance of all accordingly , for certain the consent at first , was not sincere , and hearty . for we are delivered from the hands of our enemies , that we may serve him , &c. luc. 1.74 . we are redeem'd from all iniquity to be a peculiar people , zealous of good works , tit. 2.14 . but yet the consent which is first given , sets a man in the state , and relation of a justified person , which afterwards he proves himself to be , by yielding willing obedience to all the commands of christ. for love , and all the fruits of it in a christians whole course , are but the performance of what was promis'd , when he first consented to have christ for his only lord and saviour ; and where these do not attend , there never was any hearty consent . but faith ( i say again ) hath the precedency , in that it is the souls consenting to take christ upon his own terms , and so faith alone justifies us . now , if what hath been s●id of our being justified by faith alone , be rightly apprehended , there will need no dispute about the concurrence of works in our justification . but leaving all such disputes , as no way concerning my present purpose , i shall only take notice of such mistakes , as are ordinary , and do offer themselves ( as it were ) to us , upon this occasion , to be considered of . for certain , the way of believing , is the only way of living with god for ever . but the mistakes of men about this way , are the great occasion of their miscarriage : i mean it of such as hear the gospel , have christ offered to them , and do profess to believe on him , as all or most do with us . there are only two that deserve our notice , and if there be any other , they may be reduc'd to these . and these two are extremes , not so farr from one another , as both are from the right way of living by faith. first , some ( though they pretend not to merit ) do almost turn the covenant of grace into a covenant of works , and so pervert the gospel of christ to their own destruction . i do not mean , that they make account to be saved by vertue of the first covenant , made with adam in innocency : for never was there a man , iew or gentile , that did not acknowledge himself a sinner . and this appears , in that all of them have used means , true or false , right or wrong , to make an attonement for their souls . but i mean such as the iews , who attained not to the law of righteousness , because they sought it not by faith , but as it were by the works of the law , ro. 9.31 , 32. [ as it were ] not wholly , or altogether , but in a sort , as it were , or after a manner . and how was that ? surely thus ▪ when they knew themselves sinners before the lord , and should have look'd to christ only , as the alone propitiation for sin , they applyed themselves to their legal services and sacrifices , hoping to find acceptance with god , though they look'd not at all by faith unto him , who was the end of the law , and all the righteousness of men before god. thus they perverted the covenant of grace , and made it of none effect to them , and so do others to this day . and if you desire to know how and wherein , i answer , thus : when god hath shewed us christ , as our only salvation , and given us means for bringing us near to him , and building us up in acquaintance with him , viz. his word and sacraments , &c. what do the most of professing christians count of more , than hearing , and receiving the sacraments , and their good prayers , &c. as so much good service done to god ; and make account they please god well enough , so long as these services are not wholly omitted or neglected by them . this is a great mistake , and for a further discovery of it , take notice , 1. that working and doing what is commanded us of god , being the condition of the covenant made with adam , there is in every man since , an inclination to think of pleasing god , by somewhat that he himself doth . and this is to be ignorant of the righteousness of god , which is nothing else , but the obedience of the lord jesus christ to the will of his father . for this the apostle avouches , ro. 5.19 . that by this alone we are made righteous . for our own performances , they are all imperfect ; and when we do our utmost , we do but endeavour to perform the promise which we made to christ , when we first consented to receive him as our lord and saviour ; and those performances have all of them need to be pardoned , as to the defects of them , through the application of his righteousness to our selves by faith . yea , and if we are not first united to him , by a sincere and sound faith , all our performances are an abomination , as the scripture speaks often , pro. 15.8 . pro. 28.9 . psal. 66.18 . &c. 2. the way that god hath laid out for us to walk in , that we may live , is first to know and acknowledge our own lost estate and condition by sin , with an utter impossibility to recover our selves otherwise , than in a way of free pardon by grace , which we receive by faith . and when we have thus clos'd with christ , and receiv'd him , as our only righteousness before god , then in way of thankfulness for such an unspeakable grace , we are to set our selves about the service of christ our lord redeemer . this our obedience to our lord and saviour , is not any the least part of that price , whi●h was paid to procure and purchase our pardon . nor is our consenting to receive christ , as he is offered to us , by faith , any part of amends made to god , for the wrong done him by mans sin and transgression . only the righteousness and obedience of the son , in doing and suffering all that was enjoyn'd him by his father , is the price of our redemption , and that wherein god is well pleased . and so is christ offer'd to us , as our all and only righteousness , which we receive by faith , as a man receives a rich gift freely given him , upon no other condition , than his willing and hearty acceptance of it . the gift is not the less free , because a man cannot be enriched by it , unless he receive and take it . no more is our justification by christs righteousness less free , because we have not the benefit , till by faith we apply it to our selves . the feast is prepared without our cost or care ; and all we do , is but to come and partake of it , which is done only by our believing on the lord our righteousness . as for our obedience to christ , and serving him all our dayes in holiness and righteousness before him , it is but going on to the full possession of the heavenly inheritance , and the same with working out our salvation , philip. 2.12 . or , finishing our sanctification , 2 cor. 7.1 . that is , employing all our abilities , and using all the means which god hath appointed for the accomplishment of our salvation . when we first believe with the heart , we are put into the right way ; but we are not presently at the end of our race . we are only as travailers , pressing on toward our home ; or as racers , posting towards the goal . there is a rich inheritance purchas'd for us , without any cost of ours ; only we must go , to take possession of it . and this cannot be in works , and wayes of ungodliness , ( for they tend to hell , and destruction ) but in wayes of righteousness and holiness , which god hath appointed to be the way to the kingdome , though not the cause of reigning . besides , in the wayes of righteousness , we shew , and approve our selves , to have believed from the heart , which is the justification by works , which the apostle meant , iac. 2.21 . and v. 22. he clears it sufficiently in saying , by works was faith made perfect . that is , declared , or shewed , and prov'd such as it is , even as gods power is said to be perfected in weakness , 2 cor. 12.9 . that is , declared to be as it is , all-sufficient for our relief , and so to be acknowledged by us . and thus are our works the only good evidence , of our believing on the lord jesus christ , to the saving of our souls . for by adding one grace to another , i. e. acting every grace in its due season , and order , we give all diligence , to make our calling and our election sure , 2 pet. 1.5 , 11. this , and this alone will be the evidence of our faith , in the great day of account ; and hence it is said so often in scripture , that god will judge every man according to his works : that is , he will judge , and try men by what they have done , to prove and approve themselves sound believers , in the sight of god , angels , and men. now by what hath been said , many may learn to know their foul mistake in this particular . 't is not , o vain man , the good service , thou hast done to god , that is , or will be thy righteousness before him . what is it to him , that thou hast wept , and prayed before him , or been at any , never so great cost , and pains about doing any work , that he hath commanded thee . he hath no need of thy services , or sacrifices , psal. 50.8.14 . neither canst thou be profitable to god , as thou mayst be to thy self , or another . and when thou hast done thy best , thou hast need of grace to pardon that which is wanting . tell me , did'st thou ever pray , or praise god so , as thou durst expect acceptance , upon thine own account ? sure , thy desire to be heard , and accepted upon the account of the lord jesus christ , shews the contrary . why dost thou then talk idly , of what thou hast done and suffered ? obj. i make no account of meriting at the hands of god ? sol. i know not what thou mak'st account of ; but why dost thou build so much upon so rotten a foundation , as thine own works , and doings ? and that thou dost so , is apparent , by thy pharasaical boastings , that thou art not , as other men are . why do so many , when they are asked a reason of the hope , that is in them , so readily answer , that they have not so behav'd themselves , as not to hope well about their salvation ? the best saints have made it an evidence of their faith , and hope , and joy in god , as nehemiah , and paul , &c. but too many ( we may fear ) make it the ground , and foundation , and therein miserably deceive themselves . for 't is faith alone receiving christ , as he is freely offer'd , that gives us all our interest in god , as it disclaims all self-righteousness , and creature-confidence , and gives god all the glory of our salvation , by his rich grace . for our good works ( whatever they are ) they are no part of our righteousness before god , but only our evidences , that we have believed , as god hath commanded ; and so are in the only right way to our everlasting salvation , as we hope for it in heaven . but this is a mystery far above thy reach , viz. to do all , as if thou must be saved by thy works ; and yet when all is done , to look on all , as abominable before god , and to rest thy self , and all thy works , upon gods free grace in our lord jesus christ for acceptance , as much as if thou had'st done nothing at all . thou reckon'st upon works of piety , mercy , and charity , which thou hast done ; not considering , that thou hast somewhat even in them to be p●rdon'd , and that no satisfaction to gods justice can be made by any thing , never so well done , by any creature , or by all of them together . if any shall think i wrong them in this , i confess ( what i hope , and believe ) that there are many sound , and sincere believers , who are really acquainted with the mysterie of living by faith. but i have not charity enough , to perswade my self , that all professing christians are such , as know by experience , what it is to live by faith in the righteousness of the alone saviour , whiles they see nothing in themselves , but just matter of condemnation : once , for certain , to deny our own righteousness , is the hardest part of self-denial , and every experienc'd christian , will ( i am confident ) be ready to avow this . but too many , that profess faith in christ , are too like the iews , who made great account of sacrifices , and offerings ; not understanding , or heeding christ in them , though he was the life , and soul of them , and without him , they were but an empty shadow , or an unsavoury carcass , indeed an abomination . what adoe is made by many about the sacraments , to be applyed to young , and old ; as if the opus operatum in gods ordinances , were of such avail , where , there is no grace concurring with them ? the sacraments are indeed necessary , by reason of gods command , and as means of his appointment , for our edification in grace , and communion with god. they are the seals which god hath annex'd to the new covenant ; and the contempt , or neglect of them , when they may be us'd , and applyed in gods way , and order , is no small transgression . nor can we justly expect the end , so long as we neglect the means , which god hath appointed for obtaining it . but yet there is not such a necessity of the sacraments , as of christ , and faith in him ; and we may have , and hold fast these , without the sacraments ; else woe to those poor souls , who by the hand of god one way , or other in any kind , are debarr'd the use of them . 't is more than probable , that many children died in israel , before they were circumcised , which was not , by gods order , till the eighth day : and yet we dare not therefore say , they were cast-awayes . the passover was probably , in some of the kings reigns , utterly neglected , ( or else observ'd only in private , if yet it was so ) as in ahaz his time : for he shut up the doors of the lords house , which so stood shut , till hezekiah opened them , in the first year of his reign ▪ and how could the iews in babylon keep the passover , or offer any sacrifice , for 70. years together ? and yet who dare say , that the faithfull and godly among them , all that while , had no communion with god ? was not the ark in a private place , so as the people enquir'd not at it , in the dayes of saul , 1 chron. 13.3 . true ; the want of ordinances duly administred , in the publique assemblies , is a sad calamity , and a token of gods displeasure against a people . but yet god never leaves his people , without sufficient helps , to acquaint themselves with him , in such a sad condition ; and there is no such necessity of them , as enforces any to an undue and disorderly administration of them , besides the rule of that word and law , which hath enjoyn'd them . we had need beware of giving to them , what we owe to christ alone , and faith in his name , lest we be guilty of seeking after righteousness , as it were , by the works of the law , ro. 9.32 . what adoe is made also , by too many , about duties of worship , when it is to be fear'd , their religion goes very little further , and there is little care of improving the word and prayer to any other purpose , after attendance on them is once at an end . the word is precious , and so are all duties of worship , to all such as know by experience the blessed effects of them upon their own souls . but 't is an easie mistake for men to rest in the duty done , and think all is well , if they have been at it , though little be done after it , to express the vertue and power of it , or to shew any impressions of it on the soul. there are other duties to be done of all christians , to shew the life and power of godliness in them , and if these latter be wanting , all attendance on ordinances will be little other than an empty outside formality . the same may be said of family-duties ▪ morning and evening daily perform'd , if there be not a conscionable performance of the moral law in justice , fidelity , mercy and charity , us'd and practic'd in all our dealings with men . and when we have done all , both the one and other , yet christ , and his righteousness , are all in all to us , and the rest no better than a filthy ragg . but of this more in the next that follows . secondly , a second mistake seems to lye as much on the other hand , viz. when men count of being s●ved by faith and hope in christ alone , and live all the while in a constant practice of all ungodliness and unrighteousness , which is to turn the grace of our lord iesus christ into wantonness or lasciviousness , jude 4. such were the iews of old , that cried , the temple of the lord , &c. ier. 7.4 . and yet continued to steal , murder , and commit adultery , and swear falsely , &c. v. 9. and what account god had of them , is to be seen at large , esay 1 cap. 10. — 16. v. esay 66.1 . — 5. psal. 50. and many other places to the same purpose . the summ of all is this , that they , and all their services , were an abomination to the lord. and so is the faith of all prophane and ungodly men , who profess their hope in christ alone , to be saved by him . such faith as saint iames saith , cap. 2. is dead , having no works to prove and justifie the life and power of it . the devils believe , and tremble , which these prophane wretches do not . and shall their faith save them ? just as the devil's faith shall save him , and no otherwise . these are the believers , that have so much faith , as carries them to the places of publique worship , where perhaps they sometime laugh , or sleep out the time , as if they had nought else to do there . and what is done there by their ministers , somewhat , or nothing , or somewhat to no purpose , with them , it matters not . the worse , and the less , the better . as for heeding what they hear , or practicing as they have prayed , ( alas poor souls ) they regard little more than the doggs , that goe to church on sundayes sometimes , as well as their masters . these are believers , that live in all manner of sensual delights and pleasures , and make no conscience , no not so much as heathens , of any thing that savours of common honesty . but because this hath been touch'd upon before by the way , i shall say no more of it here . only these men , all of them , are out of the way of life , which is believing with all the heart ; and what believing with all the heart is , i shall yet shew as plainly , and as briefly as i can . when once a poor sinner is convinc'd of the errour and evil of his way , and also of the infinite transcendent excellencies of christ , as all in all to him , he then sees , there is somewhat hereafter to be expected , more than can possibly be had here . and thereupon he is wholly and altogether taken up in his thoughts and affections , about those things which are laid up in christ , and never to be enjoyed , till his appearing in glory . this hope and expectation of future glory , so works upon him , as he becomes every day more and more crucified to the world , and all things here below , and accounts them ( as they are indeed ) nothing but vanities and lyes . and as all his hopes are in heaven , so all his endeavours are only for this , that he may not fail & fall short of those everlasting enjoyments . and ●ccordingly he resolves , that whatever it costs him in doing or suffering for christs sake , come life , come death , he cares not , so he may have his desires in these . in this way of believing , all the saints now in heaven came thither . no temptation on the right hand , or the left , could turn them aside , but they would still hold on in the way of gods commandments , whatever became of them . so did moses , heb. 11.24 , 25 , 26. who refused to be called the son of pharaoh 's daughter , chusing rather to suffer affliction with the people of god , &c. not as elihu charged iob , job 36.21 . that he had chosen iniquity , rather than affliction . but as zuinglius hath it , * what deaths had we not better chuse , what torments , yea , what hell not suffer rather , than go against conscience rightly inform'd ? so did all those worthies , recorded heb. 11.33 . ad fin . these are the saints indeed , that take heaven by violence ; and they that are not such , at least in the purpose of their hearts , will never approve themselves in gods account , to be sound believers . i know well , there are many sects in the world , but all those are but of two sorts , and no more will be found at the last day . one of these is that company of men , which will have their reward here , and their portion in this life . it is all they look after , and the best heaven they desire , is to be left here upon earth for ever ; and to these , the thoughts of death are very terrible . ●ut there is another sort , who count this earth to be their hell ; and all their expectation and hope is after they are gone hence ; and upon this account , they little value what befalls them here . and these are christians , and believers indeed : their ●aith is the ground of things hoped for , and the evidence of things not seen : it is such a confidence of the heavenly inheritance , as makes a man fear nothing ; having his eye upon the recompence of the reward , and as seeing him that is invisible . such believers will not be frighted , nor flatter'd out of gods wayes , because they know them to be the only way to life eternal . canst thou do thus , and for the joy set before thee endure the cross , and despise the shame ? if thou canst , this is a sound faith indeed , that will get thee a living , and that for ever . obj. if any object , that some good men have been afraid , and yielded in suffering times . sol. i say so too : but i say withall , that never any good man did wholly , and finally deny , and forsake the cause of truth , for any torments , and sufferings , and for those who staggered a while , and perhaps recoil'd , they came on again , and found no comfort , till they had recanted their recantations . all may not have the same degree of confidence and courage ; but all sound believers will hold out to the end , though some with more adoe , than others . it cannot be a sound faith , that can be totally overcome by any temptation . to believe sincerely , is the work of christ , in a soul ; and , he is stronger than he that is in the world , 1 joh. 4.4 . so as true believers are sure at last , to overcome , whatever be their conflict . but thou art one , that carest not for fighting , or striving against sin , with the least hazard , to any of thy smallest earthly comforts . thou art more like those souldiers that watch'd our saviour whiles he lay in the tomb , mat. 28.11 . &c. who though they knew , that he was risen , as they had seen , and could not but know it ; yet vers . 15. took the money , that was offer'd them , and said as they were taught , i. e. quite contrary , to what they knew in their consciences . if there be any thing to be got , money , or money-worth , thou wilt deny christ , and his truth , or any thing thou know'st of god. or if any thing be to be suffer'd for the truth , let it go for thee , 't is not worth the purchase . i shall say no more to discover , who are sound believers , and who not . i shall only add a word of advice to such as profess their faith , and hope to be saved by christ ; but for certain , never yet gave any proof of it : because of this sort are many , that quarrel the wayes of gods grace , and providence , as not equal . 1. know o vain man , that god hath promised thee eternal life , as much as any other ; and there is no hinderance to thy enjoyment of it , but thine impenitency , and unbelief : and what that is , hath been plainly shew'd before . there is , i say again , no barre to thy believing , unto the saving of thy soul , but what thou thy self hast put , by thy wilfull and wayward rejecting of christ , tender'd to thee . consider it therefore , and look to it in time , for thine eternity depends upon it . 2. thou hast nothing to do , but to humble thy self before the lord , and acknowledge thine iniquities , and loath thy self for them , and so flee to lay hold on the hope set before thee , counting all but loss and dung , for the excellency of the knowledge of christ iesus the only lord and saviour ; and resolve , to serve him all thy dayes , in holiness , and righteousness before him . if this be done , thou shalt be saved , and shalt never meet with any decree of god , to reject thee . and for the merits of christ , thou shalt finde them as all-sufficient to thee , as to any saint in heaven . and now say not , thou would'st believe , if thou could'st ; for the contrary is most true , as hath been proved before . o! be at last perswaded , to quarrel no more , about what will avail thee nothing , but presently set about the work , that lieth plain before thee . if thou wilt know what , i say again ; 1. love thy sinnes no more , count not the profits , and pleasures of them , to be so sweet , when they will be bitterness in the latter end . for they are but well-tasted poyson , that goes down sweetly , but works sadly in the bowels afterward . this poyson indeed , is in thee already ; but it will not kill thee , if thou art perswaded to cast it up . and this i give thee to encourage thee , that i know some sinners yet alive , that have taken in as much poyson as thou hast , who , by casting it up , as i have now perswaded thee , have much sweet peace , and comfort in believing , whiles they tread another trace , than once they did . they are now holy , devout , and righteous ; who were before ungodly , profane , and vicious . go thou , and do likewise , and try , whether god will save thee , or no. 2. lay hold on the wayes of gods commandments , and write them upon the table of thine heart , prov. 3.3 . were thou may'st read more to this purpose ; as also prov. 1.5 . besides many , very many places of scripture , which all cry loud upon thee , to hearken , and hear what god requireth of thee , to the saving of thy soul. be but once perswaded to believe , that god knows the way to heaven , better than thou dost , and that he hath told thee plainly enough what that way is . and then consider , whether god hath , or can have it in his heart , to abuse , and deceive thee . yea , to put no further trouble upon thee , go to thine own conscience , and ask seriously , whether the wayes of sinfull vanity , and all manner of iniquity are , or can be the way to heavenly happiness , in the enjoyment of god. and for a conclusion ; be pleas'd to consider of all that hath been aforesaid , whether thou hast nothing to do , about the work and business of thine own salvation . for one of these two must be : either thou hast something to do , or nothing at all . if there be somewhat for thee to do , ( as i suppose there is ) why art thou not about it , and hard at it , and that presently , without delay ? canst thou be so unreasonably negligent about thy soul , when thou art so uncessantly , and excessively carefull of every other , the least concernment ? is it nothing to thee , what becomes of thee to all eternity ? hath god will'd thee to be doing , all thou canst , for thy present subsistence , and nothing at all for thy everlasting salvation ? or hath he left it to thy choice , whether thou wilt do any thing , or nothing at all ? read the scriptures once more , and see , if there be nothing commanded thee in order to this ? and be sure in the first place , that thou art left to thy liberty , and under no obligation ; or else consider , how thou wilt answer for thy disobedience to gods commands . but if there be nothing for thee to do , or if it be in vain for thee , to bestow thy care , or pains about it , because there is somewhat impossible to be done , without any fault of thine ; i shall say no more , but leave thee to be tryed by what thou know'st to be gods law , at the last , and great day of account ; resolving for my self , that if i am saved from wrath , and death , it will be only through gods free mercy , and grace ; and if i perish , and die in my sinnes , it will be only through mine own default , because i would not ( whil'st i might , ) know the time of my visitation , and the things of my peace . an appendix to the whole discourse foregoing , which may be call'd a seal , set to the only way of life and salvation , by the alone saviour . luc 13.23 , 24 , &c. then said one unto him , lord , are there few that be saved ? and he said unto him , strive to enter in at the strait gate , &c. he that made this question , seems to be ( upon what occasion soever he made it ) of a curious and inquisitive humour , ( as most men are ) desirous to know , what no way concern'd him . he would be satisfied , whether few or many shall be saved . our saviour in answering him , sufficiently shews his dislike of such an impertinent question : for he resolves nothing about it directly , but clearly intimates to him and others , that it concerns them not to be resolv'd in it , one way or other : but falls upon that , which every man is bound to look after , viz. a carefull endeavour to do the will of god , reveal'd in his word , which shews the way of life , so as whoever walks in it , is sure to be saved . now this one scripture is enough , to stop the mouths of all , that quarrel and question ( as many do ) the wayes of god in his decrees and counsels about the salvation of men . for our saviour not only intimates , that all such questions are impertinent ; but he fully shews , upon this occasion , what is the only way to life , wherein whoever goes , is sure to be saved , whatever becomes of others : and never takes the least notice of any barr , by reason of gods decrees , or any thing else of that kind . we must strive , &c. i. e. we must not think the kingdom of heaven can be gotten by a lazy and empty profession of true religion , or by having the external means of grace , and the outside priviledges of christians , ( as 't is said ) v. 26. but we must strive for it , by sound deniall of our selves , renouncing all worldly and fleshly delights and contents , and a serious industrious endeavour after godliness , which will put us to hard labour , and pain , and trouble . and then he makes affidavit for it , that whoever is resolv'd to seek heaven and happiness in this way , shall not miss , or fall short . goe thou , and do thus , and thy work is done , if god be true in his word . finis . notes, typically marginal, from the original text notes for div a39932-e270 gen. 3. neque hoc cont●ntus d●um simul accip●t in c●●men , &c. joan. 10.24 . joan 6.30 . notes for div a39932-e660 tit. 3.10 , 11. the general proposition to be proved ▪ 1 argument . gen. 3.15 . act. 7.30 . psal. 19.1 , 2 , 3. jude 15. obj. sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod de deo cognosc●re fas est , vel expedit . calvin . indicat manifestationem quâ proprius urgeantur , quam ut r●fugere queant . mat. 25.24 . gen. 17.12 . ro. 4 . 1● . aust. ep. 107. ad vital . deut. 29.19 . tit. 1.2 . mic. 6 8. in suum exitium insaniunt qu●cunque omisso christo quidnam de se in arcano dei consilio constitutum sit , in quirunt . calv. in ep ▪ 1. joan. c. 3. v. 10. non negamus decretum permissionis , &c. illud tamen a●ctè tenemus adami peccatum non ab hoc decreto , sed s●cundum hoc decretum evenisse . determinat . qu. 25. † decret●m non tol●it lib●●tatem . luc. 22.22 . joan. 19.33.36 . io. white , the way to the true church , sect. 40. digress . 41. nihil m●gis subest ●ibero arbitrio quam quod ab eo fluit libenter , & gaudenter . parisienfis . potest deus sine bonis meritis liberare , quia bonus est : non potest qu●mquam sine malis meritis damnare , quia justus est . august . ep. 10● . deus de suo bonus est , de nostro justus . tertul. de resur . ca●n . davenant against hoard . omne quod est , quando est , necesse est . gen 20 3. 1 sam. 23. ex. 13.17 . israelit or fuerunt depositariē , & oeconomi foederis , calvin in rom : c : 3 : v : 2 : ● : ● : they had the honour and favour to carry the light , which others were bound to follow . heb. 11.31 . judic . 4.11 . act. 28.22 . ro. 10.18 . joan. 1.11 2 reg 5. marc. 16.16 . deut 29.29 . ro. 8.7 . we have not ( as papists report us ) turn'd men into beasts or stones , by taking away free-will ; but acknowledge it so farr , as to make al● fl●sh unexcusable before gods judgement seat . io white , way to th● true church , s●●t . 40. i do not mean by free-will , a power in man to will good and evil alike : nor do i set free-will against the grace of god , as papists do . liberum arbitrium per peccatum factum est servum . liberum arbitrium semper liberum est , non semper est bonum . † libera est homini voluntas , sed ad malum . aust. contr . pelag . ep. lib 1. * per illud p●ccant qui cum delectione peccant . † serva voluntas est , quae propter corruptionem sub malorum cupiditatum imperio captiva tenetur , ut nihil quam malum eligere possit , etiamsi id sponte , & libenter faciat . calv. de lib. arb . * free-will is the operation of the will , in chusing , or refusing , what the judgement of our understanding offereth . nos non alibi statuimus peccandi necessitatem , quam invitio voluntatis , unde spontaneant esse ipsam sequitur . calv. de lib. arb . ex ho● enim quod ratio deliberans se habet ad oppofi●a , voluntas in utrumque potest . aq. 12. qu. 6.2 . solumid quod habet intellectum potest age●● judicio libero in quantum cognoscit univérsalem rationem bonis ex quâ potest judicare hoc , vel illud esse bonum . aqu. p. ● . q. 59. c. 3. * gen : 6 : 5 : † non amisimus naturam , sed gratiam . * voluntas in naturâ , &c. à bono patest declinare , ut faciat malem , quod fit libero arbitrio : et à malo , ut faciat bonum , quod non fit sine divino adjutorio : august : de civit : lib : 15. c : 21. tolle gratiam non est , quod salvet : tolle liberum arbitrium , non est quod salv●tur . voluntas etiam a deo cogi non potest , etsi possit ab illo de necessitate mutari , operando in illâ sicut in natuâ : aqu : 12 : q : 6 : contra rationem ipsiu● actûs voluntatis est , quod sit coactus , &c : 12 : qu : 6 : a : 4 : c : passiones animi non possunt cogere voluntatem , licet alit . moveant inclinando affectum : aquin : perkins of gods free-grace , and mans free-will . ro. 10. mat. 26.41 . perkin● of gods fr●e grace , and mans free-will . luth. de serv. arbit . neque enim sic necessariò peccare impios dicimus quia voluntariâ deliberatâ que malitiâ peccent . calvin . de lib. a●b . contra pighium , in 2. lib. 1 cor. 2.14 . obj. from ier. 23. answer'd . ier : 9 : 6 : they have taught , &c. i. e. enured , or accustomed themselves , they have g●t such an habit and custome of sinning , that they cannot leave it . [ they ] i : e : mankind : it was not adams sin alone ; so some understand it . posse quod voluit . v●lle quod potuit : * c●sset voluntas propria , & non erit infernus : there would be no hell , but for our wicked will. job 21.14 non appetitu naturali , aut per electionem , sed in natur● . aquin. job 40.2 . job 40.4 , 5. * the platoniks , though far wide from the mark , as beza in arg . psal. 90. observes . † ede , bibas , ludas , post mortem nulla vo●ûpt 〈◊〉 . humanae vitae respectu , it● ut nobis constet praemium in hoc mundo . calv. * not this , or that , but all . ro. 11.33 job 33.12 , 13. orig. sac. lib. 3. c. 1. esay 44.10 . who hath formed a god , & c ? i. e. who but a mad man , &c. ga●âk . annotat. in loc. vindicia pietatis , , by r. a. vix compos mentis . mat. 7.21 , 22 , 23. annòn sibi sunt conscii ? esay 29.21 . philip. 2.15 . nullum unquam peccatum errore vac●t . nam ut maximè sciens , ac vo●ens quis pecc●t , excaecatum tamen suâ cupiditate esse oportet , ne r●ctè jud●cet im● ut se ac deum obliviscatur . nunquam enim in suum exitium ruérunt homines , nisi satanae fallaciis implicit , a recto judicio aberrarent . calv. in ep. ad . hebr. c. 9. v. 7. 2 pet. 2.15 . 2 pet. 2.22 . mat. 23.3 . 2 chron. 36.16 . acts 7.52 . joan. 7.49 . mat. 7.29 . psal. 50.3 , 4. * saints at large . exod. 19.6 . mat. 16.1 . luc. 16.30 , 31. * r●●d act. 4.16 , 17. where we have an instance , what miracles will do upon some men . 2 pet. 1.19 . jon. 1.4 ▪ 5. psa. 107.28 . gen. 6.2 . ibid. act. 14.16 . pro. 26.13 . heb. 12.14 . tit. 3.3 . eph. 2.3 . gen. 18.25 . ro. 2.7 . luc 22.28 , 29. ro. 2.8 , 9. 2 thes. 1.7 , 8. ro. 2.11 , 12. heb. 6.10 . 1 tim. 3.6 . ro. 8.7 . joan. 3.3 , & 5. tit. 3.3 , 4 , 5. eph. 4.20 , — 24. eph. 4.20 , 21. august . in confess : ex. 5.2 . 2 reg. 6.33 . esay 14.13 , 14. ezech. 28.2 . 2 sam. 24.17 . dan. 9.5 , 6 , 7 , 8. psal. 89.51 . deum si quis param metuit , ● valde contemnit : fulgent . act. 17.28 . * read for this , 2 chron. 13.8 , 13. malac. 1.6 . v. 14. * hag. 2.11 , 12 , 13 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · in maligno positus est . mat. 25.6 . prov. 23.21 . psal. 94.8 . vers . 11. rom. 12.1 . eph. 1.11 . jer. 8. ult . heb 7.25 . 2 cor. 6.1 . jude 4. gal 5.13 . luc. 15.10 . ezech. 18.30 , 31 , 32. eph. 4.21 . 1 cor. 1.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 tim. 6.1 , 2. tit. 2.9 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luc. 1 74. quòd ve●a ●sse indè comprobe tur . calvin . materiam habet se exerendi , quam se prodit hominum infirmitas . id. job 22 : 2 , 3. luc. 18.11 , 12. neh. 13. ●4 ▪ & 31. 2 cor. 1.12 . nec●ssitate p●aecepti , medii . 2 chron. 28.24 . 2 chron. 29.3 . ezech. 11.16 . jac. 2.19 . ro. 10.9 , 10. * quas non o●or●●t m●rt●s p●aeeligere , &c. zuingl . ep 3. praeparaetione animi . heb. 11.1 . heb. 11.26 , 27. phil. 3.8 . luc. 1.74 . sins overthrow: or, a godly and learned treatise of mortification wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. vncleannes. evill concupiscence. inordinate affection. and, covetousnes. all being the substance of severall sermons upon colos. iii. v. mortifie therefore your members, &c. delivered by that late faithfull preacher, and worthy instrument of gods glory iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. 1633 approx. 491 kb of xml-encoded text transcribed from 143 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a10024 stc 20275 estc s115103 99850322 99850322 15513 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. a10024) transcribed from: (early english books online ; image set 15513) images scanned from microfilm: (early english books, 1475-1640 ; 1183:4) sins overthrow: or, a godly and learned treatise of mortification wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. vncleannes. evill concupiscence. inordinate affection. and, covetousnes. all being the substance of severall sermons upon colos. iii. v. mortifie therefore your members, &c. delivered by that late faithfull preacher, and worthy instrument of gods glory iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. preston, john, 1587-1628. three godly and learned treatises. selections. aut [24], 158, [2], 187-245, [1], 40 p. printed by i. beale [and augustine mathewes], for andrew crooke, at the blacke beare in pauls churchyard, london : 1633. mathewes's name from stc. the words "fornication. .. covetousnes." are bracketed together on title page. the first leaf is blank. 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siefring sampled and proofread 2004-05 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion sins overthrow : or , a godly and learned treatise of mortification . wherein is excellently handled ; first , the generall doctrine of mortification : and then particularly , how to mortifie fornication . vncleannes . evill concvpiscence . inordinate affection . and , covetovsnes . all being the substance of severall sermons upon coios . iii. v. mortifie therefore your members , &c. delivered by that late faithfull preacher , and worthy instrument of gods glory iohn preston , dr in divinity , chaplaine in ordinary to his majestie , master of emanuel colledge in cambridge , and sometimes preacher of lincolnes-inne . london : printed by i. beale , for andrew crooke , at the blacke beare in pauls churchyard . 1633. the contents . first , in the treatise of mortification . docrine i. the height of glory , which we expect by christ , should cause every man to mortifie sinne . page 3 doct. ii. the frame of our hearts ought ta suit with those conditions that we receive by our union with christ. p. 4 explication . mortification is a turning of the heart from sinne to grace , ibid. mortification called a turning of the heart , because the heart by nature is backward and averse from god , pag. 5 sinne seemingly mortified ; 1. when the occasion is removed . p 7 2. when it is not violent and raging , but quiet . ibid. 3. when it is but removed from one sinne to another . ibid. 4. when the conscience is affrighted with the judgements of god. p. 8 5. when the strength of nature is spent , ibid. 6. being restrained from sinne by good education , p. 9 use i. to examine by these rules sinnes mortification , ibid. mortified lusts knowne , 1. by a deepe humiliation of the soule , p. 10 2. by the generality of it , ibid. 3. by the measure of grace , answering the measure of corruption , p. 11 4. by the continuance of them , p. 12 motives to mortification : 1. there is no pleasure in sinne , p. 13 pleasure in sinne is no true solid pleasure , but a sick pleasure , p. 14. 2. the satisfying of lust is an endlesse worke , ibid. 3. the great danger of sinne , p. 15 4. the deceit of sinne , p. 16 sinne deceives foure wayes : 1. by blinding the understanding , ibid. 2. by making large promises , p. 17 3. by promising departure at our pleasure , ibid. 4. by making a shew of friendship , ibid. 5. the rebellion it occasions in us against god , p. 18 6. the slavery it brings us unto satan , ibid. use ii. to instruct us that in every regenerate man there is a free-will to doe good , p. 19 the power of a regenerate man consists 1. in performing any duty god commands , according to the proportion of grace he hath received , p. 20 2. inresisting any temptation according to the same measure of grace , p. 21 object . in the regenerate , the flesh lusteth against the spirit , &c. ibid. answ . corruption reignes not , though it may take possession in the heart of a regenerate man ; it exceeds not the measure of grace , ibid : use iii. to exhort us to abstaine from the sinne of the heart , as well as sinne in the outward actions , p. 22 object . men shall be judged by their workes , not by the thoughts of their hearts , ibid. answ . god will judge the thoughts of the heart , as the cause ; the actions , or workes , as the effects . p. 23 use iv. to teach us that no man is so holy , but he needs mortification . ibid. the meanes how to come by mortification , are i. outward . 1. moderation in lawfull things , p. 28 the danger of excesse in lawfull things , ibid. 2. vowes and promises , p. 29 the lawfulnesse of vowes , and how they are to be esteemed of , ibid. 3. the avoyding of all occasion to sinne , p. 30 object . professors being strong in faith , need not avoyd occasions of sinne . p. 31 answ . opinion of strength in faith is a weaknesse in men , for the more feare , the more strength ; besides , habituall grace is but a creature , and therefore not to be relyed on . ibid. 4. the lawfull exercise of fasting and prayer . ibid. ii. inward : 1. to get a willing heart , p. 24 2. to take paynes about it , p. 25 two errors about mortification : 1. that all sinnes have a like proportion of labour to mortifie them . p. 26 2. that mortification is not a continued worke , p : 27 the fruitlesse pains of papists in afflicting their bodies , &c. ibid. 3. the assistance of the spirit . p , 32 meanes to obtaine the spirit , are 1. to know the spirit , p. 33 2. not to resist , grieve , or quench him . ibid. what it is to resist , grieve , quench the spirit . p. 34 , 35 3. to use prayer , p. 35 4. to walke in the spirit . p. 36 5. to get a lively faith , p. 37 iustifying faith onely purifieth the heart , p. 38 the holy ghost not essentially but by a divine power dwelleth in the heart . ibid. that mortification goeth before iustifying faith , is an error , p. 39 6. to get spirituall ioy. ibid. 7. to get an humblenesse of minde , p. 41 doctr . iii. that all earthly members are to be mortified , p. 42 members are sinful , exorbitant affections of the soule , p. 43. for these reasons ; because 1. they fill up the heart , ibid. 2. they proceed from the unregenerate part , p. 44 3. they are weapons of unrighteousnesse , ibid. 4. they are deare unto the heart , as any member to the body , ibid. inordinate lust meant by earthly members , p. 45 what it is to be earthly minded , ibid. by the power of nature a man may conceive of spihituall things and yet be earthly minded : 1. not spiritually , ibid. 2. not from an heart illightned by the spirit , p. 46 3. by the knowledge of his understanding , ibid. a man may come to know spirituall things , and not be renewed . 1. by seeing a vertue in heavenly things excelling all all other things , ibid. 2. by being of a noble spirit , ibid. 3. by seeing holinesse in the children of god , p. 47 4. by seeing the attributes of god , ibid. 5. by feeling the sweetnesse of the promises , ibid. 6. by beleeving the resurrection to life , ibid. the order of the faculties of the soule , p. 48 whether nature can attaine unto true knowledge , ibid. a naturall man may know spirituall , in their substance , not as a rule of his life , p. 49 heavenly mindednesse is the worke of a new life in a man , ibid. heavenly mindednesse admits increase in knowledge , p. 52 the vnderstanding the seat of heavenly mindednesse , p. 53 an enlightned understanding communicates its to the rest of the faculties ; 1. by taking away the lets unto good , p. 54 2. by withstanding the motions of inordinate passions , ibid. 3. by laying open the vilenesse of inordinate affections , ibid. 4. by ruling and guiding them , p. 55 vse i. to reprove such as favour earthly mindednesse , or inordinate affections , ibid. reasons against earthly mindednesse , are i. in respect of men ; 1. it takes away the excellency of the creature , p. 56 2. it wounds the soule , p. 57 ii. in respect of god : it sets up spirituall idolatry in the heart , p. 58 iii. in respect of professors : it is unbeseeming them , and makes them like swine , p. 59 great difference betweene the back-fliding of the saints , and of the wicked , p. 60 back-sliding in the saints is caused , 1. by hollow hartednesse . 2. by evill example of men . 3. by remouall from under a powerful ministery . p. 61 a threefold caveat to the saints . p. 62 divers obiections of earthly mindednesse answered : obiect . 1. earthly things are present . answ . heavenly things present , as ioy in the holy ghost , &c. are to be preferred before earthly things . p. 63 difference betweene nature and sense , p. 64 obiect . 2. earthly things are sensibly felt . answ . men are deceived ; for the greater the faculty , the greater the sense . p. 65 a threefold difference betweene the superlour and inferiour faculties . ibid. obiect . 3. earthly things make us to be well thought of . answ . a good opinion must not be regarded in any thing that shal occasion sinne . p. 66 a remedy against opinion , is a sound knowledge in the word of god. p. 67 obiect . 4. earthly things seeme of great worth vnto us . answ . they will not doe so , if compared to spirituall things . p. 69 all mens comforts stand in gods face . p. 70 vse ii. to exhort men to leave their earthly mindednesse . p. 71 motives to mortifie our earthly members : 1. the devill ensnares us by them . ibid. 2. they binde us fast from god to the devill . p. 72 meanes to obtaine the loathing of earthly things ; 1. sound humiliation , p. 73 three false grounds thereof , ibid. 2. the royalty of spirituall things , p. 74 3. a constant and diligent watch over the heart , p. 75 meanes to get heavenly mindednesse : 1. faith , p. 76 a twofold snare of the world , ibid. 2. humility , p. 77 3. a iudgement rightly informed , p. 78 4. a sight into the all-sufficiency of god , p. 79 5. a remembrance from whence we are fallen , ibid. a comparison betweene a spirirituall and a bodily consumption , p. 80 motives to heavenly mindednesse ; 1. heavenly things the best obiect , p. 81 2. no sweetnesse in earthly things , p. 83 ; for two reasons : 1 because they are mutable , ibid 2 because they either belong to persons that are 1. good , belonging to god ; and therefore cannot content them , because they draw their affections from god , p. 84 2. wicked , unto whom they are not sanctified , p. 85 3. no salvation by earthly things , p. 86 god will have all the soule , or none . p. 87 christs two markes of a christian , p. 88 4. heavenly things are the better part : proved , ib. 1 by scripture , ibid. a fourefold difference betweene earthly and heavenly things , ibid 2. by reason , p. 91 5. all things are at gods disposing , p. 92 markes to know whether wee have lost our earthly mindednesse . 1. by the moderation of our care and delight in earthly things , p. 94 signes of the excesse of our delight in them , are 1. our immoderate desire of getting & keeping them , ib 2. our excesse in our pleasures and recreations , p. 95 recreation when lawfull . p. 96 2. by the esteeme we have of heavenly things , ibid. 3. by our spirituall taste , whether we rellish heavenly or earthly things best : as the word preached , p. 98 eloquence no ornament to the word preached , p : 99 the word should not be mixed with it , p. 100 how learning and arts are necessary to the preaching of the word , p. 101 ministers should not endevour to please the people with eloquence , p. 102 4. by our judgement of heavenly things , p. 103 spiritual knowledge wrought by the spirit , able to judge of 1. persons , p. 104 2. things , p. 105 spirituall renovation is discovered 1 by the affections , p. 106 2 by the speeches , p. 107 3 by the actions , p. 109 5. by our brooking the word of reproofe , 110 use. to exhort spirituall minded men to grow more and more therein , p. 111 the least sinnes to be avoyded , ibid secret sinnes are to be looked into , p. 112 motives to grow in heauenly mindednesse , are 1. hereby we are able to doe every good worke , ibid. 2. hereby god is honoured , p. 113 3. hereby we may prevaile with god in prayer , p. 114 a few faithfull prayers may doe much good , ibid. of fornication . doctrine 1. all vncleannesse is a thing god would have mortified , and quite destroyed out of the hearts that hee would dwell in , pag. 116 doctr . 2. fornication is a sinne that must be mortified , p. 118 the haynousnesse of this sin of fornication appeares ; i. in the sinfulnesse of it : for , 1. it is contrary to gods spirit , p. 119 2. it makes a strangenesse betwixt god and us , ibid 3. it is a punishment of other sinnes , p. 120 4. it layes waste the conscience , p. 121 5. it delights the body more than any other sin , ibid ii. in the punishment of it : for , 1. god himselfe ●●kes the punishment of it into his owne hand , p. 122 2 , god reserves filthy persons for an heavy judgement ibid. iii. in the danger of it , p. 123 iv. in the deceitfulnesse of it , p. 125 the deceits of the divel , whereby he enticeth us to this sin , are 1. hope of repentance , ibid. with considerations against that deceit , p. 126 , 127 2. present impunity , p. 129 considerations against it , p. 130 3 present sweetnesse in sinne , p. 131 considerations against it , p. 132 4. the falsenesse of common opinion and carnall reason , p. 133 5. hope of secrecie , p. 134 considerations against it , p. 135 use 1. to exhort all men to cleansethemselves from this filthinesse , p. 137 use 2. to perswade all men to mortifie the inward corruption , aswell as to abstaine from the outward action , p. 140 tryals whether this lust be mortified : 1. an vniversall change , p. 141 2. an hate an loathing to this sinne , p. 142 3. a constant keeping our selves from the acting of this sinne , p. 143 meanes against fornication : 1. for such as have beene addicted to this sin ; let them 1. get an humble heart , p. 144 2. l●bo●r to bring their hearts to love god , who hath forg●ven so great a sinne , p. 145 3. reware lest satan beguile them . 2. for those that still live in this sinne ; let them 1 labour to get assurance of pardon . 2 endevour to have a sense and feeling of their sinne , p. 146 3 lay hold on the promises , and apply them . 4 vse abs●●nence and fasting , p. 147 5. resolve against it , p. 148 6. proportion the remedy to the disease , p. 149 7. turne their delights to god and heavenly things 8. accustome themselves to frequent prayer . p. 150 of vncleannes . doctr . 1. vncleannesse is one of the siunes that are here to be● mortisied , p. 153 the haynousnesse of the sin of uncleannesse , appears 1. because it makes the sinner herein , a man of death , 2. because it is a sinne against nature . 3. because it is against ones selfe , as selfe-murder . 4. because god makes it a punishment of other sinnes , p. 154 the deceits of satan to draw men into this sin , are 1. hope of after-repentance . what repentance is , p. 155 2. the deferring of punishment . 3. the com●on opinion of this sinne , p. 156 4. the privatenesse and secrecie thereof . 5. the present delight they finde in it , p. 157 of evill concvpiscence . doct. i. evill concupiscence is a sinne to b●e mortified , pag. 187 reasons thereof , are , 1. it will bring forth actuall sinnes , p. 188 2. it defiles a man by hiding sinne in his heart , ibid. 3. it marres all good actions , ibid 4. it makes gods commandements grievous unto us , p. 189 the nature of evill concupiscence what , p. 190 the sinfulnesse of evill concupiscenee , ibid. the operation of evill concupiscence in conceiving bringing forth sinne . 191 evill concupiscence habituall , actuall , to be mortified , p. 193 all sinne is to be abstayned from , because god forbids it , p. 195 acts to mortification , are 1. a serious meditation upon mens courses , ibid 2. a suppressing and keeping downe of lust , p. 196 3. a rectifying of the iudgement , p. 197 vsei . to get free from this sinne , p. 198 the wrathof god on the creature works terror in the conscience , ibid. three signes of mortifying this sinne ; 1. a generall reformation in heart and life , p. 200 2. a right iudgement of sin , and a true loathing thereof , p. 201 3. actuall abstinence from sinne , p. 202 qvest. whether man after true mortification may fall into the same sinne againe , ibid. answ . he may fall into the act , but not the love of that sin , ibid meanes to the mortification of this sinne , are 1. a labour for an assurance of pardon for our sinnes , p. 203 2. abstinence from all occasion of sinne , p. 205 3. a delight in grace and holinesse , p. 206 4 . ●ervent and hearty prayer , p. 207 of inordinate affection : doctrine 1. all immoderate affections must be mortified , p. 211 what affections are , p. 212 the appetite double , sensuall , rationall , p. 213 three sorts of affections , naturall , carnall , spirituall , p. 214 affections when inordinate , p. 216 trials of the inordit acy of affections , are 1. to examine them by the rule ; the rules are 1. the obiect must be good , p. 217 2. the end right . 3. the measure right . 4. the order and season sitting . 2. to examine them by the effects ; the effects are 1. the disturbance and hi●drance of reason , p. 218 2. an indisposition to holy duties , p. 219 3. the production of evill actions . 4. the drawing us from god , p. 230 what it is to mortifie affections inordinate , ibid. keasons why they are to be mortified , are 1. they are of greatest efficacie and command in the soule , p. 221 2. they make us either good or evill . 3. they make way for satan to take possession of the soule , p. 222 4. they are the first movers to evill , p. 223 vse 1. to exhort us to take pains in the mortification of these inordinate affections , p. 224 meanes to mortifie them , are 1. knowledge of the disease , p. 225 two wayes to discerne inordinate lusts ; 1 by bringing them to the touch-stone , p. 226 2 by considering the stops of them . 2. the iudgement of others concerning them , p. 227 the causes of inordinate affection , are 1. mis-apprehension , p. 227 remedies against mis-apprehension . 1 to get strong reasons out of the scripture , p. 229 2. to get a lively faith , p. 230 3. experience of the naughtinesse of them . 4. example of others . 2. weakenesse and impotency , p. 232 remedy against that , is to gather strength . 3. lightnesse of the minde , p. 233 remedy , to finde out the right obiect , which is god. 4. confusion that riseth in the heart at first rising of them , p. 234 remedy , timely prevention , p. 235 5. corruption of nature . p. 236 remedy , to get a new nature . 7. oue sinne cause and root of another , p. 239 remedy , to pull up the root . god the onely agent of mortification . use 2. to reprove us for sinfull affections . motives to conquer inordinate affections . 1. they are the root of all evill , p. 240 2. they wound the soule , p. 241 3. they breed foolish and hurtfull lusts , p. 243 4. they hinder the doing of good actions . 5. they bring shame and dishonour , p. 244 6. they blinde the reason and judgement , p. 245 of covetovsnes . covetousnesse what , p. 1. 25 why it is called idolatry . doctr . 1. to seeke helpe and comfort from riches or any other creature , and not from god alone , is vaine and sinfull , p. 2 doctr . 2. that covetousnesse , which is idolatry , is to bee mortified , p. 2. 25 reasons that god onely can be comfort unto us , and not the creature , are 1. god is all-sufficient , p. 5 2. the creature is empty and vaine , p. 6 3. we commit the sinne of idolatry in giving that to the creature which is due to god. use 1. to exhort men to abstain frō lusting after worldlythings , p. 7 god can give comfort without riches , p. 8 the creature without the creator is as the huske without the kernell . p. 9 considerations to disswade from trusting in the creature : 1. the creature of it selfe hath no power to comfort , p. 10 2. the creature reaches not to the inward man , p. 11 3. a multitude of creatures must goe to the comfort of one man , p. 12 4. the comfort of the creature is but dependant felicity , p. 12 whatsoever men leave their children without gods blessing is nothing worth , p. 13 the deceits whereby men are hindred from mortifying this sinne , are 1. they thinke them gods blessings , p. 14 blessings considered without thankefull reference to god , cease to be blessings . we receive the creatures as blessings . 1. when we depend on god for the disposing , continuing and want of them . 2. when wee thinke the same things may bee without comfort unto us , p. 15 3. when we thinke we may have comfort without them p. 16 2. they apprehend present comfort from the abounding of them , p. 17 we may not judge of outward things by sense and feeling , but by faith , and a rectified reason . to helpe our judgement therein ; consider , 1. they are but vanity of vanities , p. 18 2. what other men , that have bin afflicted , think of thē 3. what your selves wiljudge of thē at the day of death 4. what you shall finde them for the time to come . sense of comfort double , preceeding from a refreshing of the heart by the creature : an appprehension of gods fauor in those blessings . ioy in the creature may be a 1. remisse ioy , as if we ioyed not , p. 19 2. loose ioy , that may be cast off . 3. dependant ioy eying the fountaine , p. 20 3 they reason falsely . riches come not alwayes by labour , nor comfort by riches , p. 20. for 1. god maketh a disproportion betwixt the man and the blessing , p. 21 2. god hinders the effects , though the causes eoncurre . 3. god denieth successe to the causes , p. 22 4 they see these things present and certain , other things doubtfull and incertaine . earthly things subiect to change , but spirituall things unchangeable . signes to know whether our love to the creature be right or no : consider , 1. whether our affection to the creature drawes our hearts from god , p. 24 2. when earthly and spirituall things come in competition , which we make choyce of . 3. what our obedience is to god. 4. what things trouble us most , p. 25 our affection to riches said to be inordinate , p. 26. when we seeke them ; 1. by measure more then we should . 3. by meanes that we should not , p. 27 3. for wrong ends , p. 28 4. in a wrong manner ; which consists in these particulars : when we seeke them , 1 out of love to them . 2 to trust to them . 3 to be puffed up by them , p. 29 4 to glory in them . 5 with too much haste and eagernesse . in the desire of riches there is a double content , p. 30 1 a contentednesse , with a dependance on gods will. 2. a contentednesse with a submission to gods will. how farre a man may desire wealth , p. 31 a threefold necessity of the creatures . 1. of expedience . 2. of condition and place , p. 32 3. of refreshment . a desire of riches for superfluity and excesse , sinfull ; for these reasons : 1. mans life stands not in abundance of excesse . 2. it proceeds from an evill root , p. 33 3. it may not be prayed for . 4. it is dangerous , for it chokes the word , p. 34 5. we have an expresse commandement against it . the end of a mans calling is not to gather riches , but to serve god , p. 35 riches , the wages , not end of our calling . rules to direct our care in getting wealth , p. 37 1 no going into other mens callings . 2 the end must not be riches , but gods glory . 3 the care must not be inordinate . signes of inordinate care , are 1. trouble in the acquiring , p. 38 2. feare of not attaining 3. griefe in being prevented . a man is then covetous when he strives not against covetousnesse . covetousnesse spirituall adultery , p. 39. aggravated in that 1. it makes men wicked . 2. it does least good . 3. riches are but false treasure . 4. they are not our owne . > a●tributes given to riches , are 1 they are many things . 2. they are unnecessary . 3. they will be taken from us . 4. they are not the best . use 1. to exhort men to mortifie this earthly member , covetousnesse , p. 40 meanes thereto , are , 1. prayer to god. 2. humility for sinne . 3. imployment of them to better things . the doctrine of mortification . colossians 3. 5. mortifie therefore your members which are upon the earth ; fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatrie . this chapter containeth divers exhortations unto heavenly mindednesse , by which the apostle labours to disswade the colossians from corruptible things , unto things not corruptible , but everlasting ; not earthly , but heavenly ; in the which the life of a christian , and true holinesse standeth . in the first verse he beginnes with an exhortation to seeke heavenly things ; if you be risen with christ , seeke those things that are above : that is , if you be risen with christ , and dead unto the fashions of men , then there is an alteration and change in your soules wrought , by which you are brought to affect that which is heavenly , and basely to esteeme of earthly things : therefore , if you be risen ; that is , if this heavenly life , and disposition , and change be in you , then let the same appeare by your heavenly mindednesse ; that is , by seeking of heavenly things . in the second verse he joynes another exhortation grounded on the first , to bee wise and to understand them ; set your affections on things above : that is , let them be specially minded of you , let all your faculties bee filled with a knowledge of spirituall things ; and this is so joyned with the former , that there can be no seeking without knowing ; for how can a man seeke that which he knoweth not ? and if thou hast no knowledge of heaven , and heavenly things , how canst thou desire them ? seeing where there is no desire , there is no seeking : and therefore if thou wouldest seeke heavenly things , as christ , and grace , and salvation , then know them first . afterwards in the third verse he goeth on , and presseth this exhortation with divers arguments ; first , because you are dead : that is , seeing you are dead unto earthly things , therefore strive not now to be earthly minded . secondly , your life is hid with christ : that is , your happinesse is not seene with the eye of the bodie by looking on these earthly things , but your happinesse and joy is by faith beholding christ , therefore set your heart and eye on him , where your life is ; that is , you looke for a perfection of glory with christ , which you cannot have by minding earthly things : therefore be heavenly minded . in the fourth verse the apostle answereth unto a demand : for they might thus object , you tell us that we shall have a perfection of glory , and that it is hid with christ , but when shall we have it ; that is , when shall it be made manifest unto us ? unto this the apostle answers , when christ , who in our life , shall appeare , then shall we also appeare with him in glorie . and hereupon he groundeth another exhortation in the verse i have read : as if he should say , seeing you expect such a perfection of glory to be revealed unto you at christs second comming , then it stands you upon to set upon your corruptions , to kill , and to slay them , that seeke to deprive you of that glory . mortifie therefore , your earthl●e members ; that is , slay every foule affection , inordinate desire of earthly things , rid your hearts of them by slaying of them ; and although it may seeme a hard worke , yet fight still , or else you shall never attaine unto that life you hope for : so that the first generall point hence , is this : that the height of glorie , which we expect by christ , should cause everie man to mortifie sinne . this the apostle makes the ground of our mortification ; if you be risen with christ , seeke the things that are above , mortifie therefore your earthlie members ; that is , except you slay sinne , that hath slaine christ , you cannot get life with christ : surely then , mortification is not as men thinke it , a needlesse worke which matters not much whether it be set upon or no , but this is mens sicknesse ; for , as a man that is sicke thinkes phys●●ke is not needfull , because hee is not sensible of his disease , when as the physician knowes that it is amatter of necessity , and that except hee purge out that corruption and humour of the body , it will grow incurable : even so , except this corruption of nature be purged out , it will-grow incurable ; that is , we cannot be saved : therefore , we know to mortifie sinne , is a worke of necessity , whereupon standeth every mans life and salvation . the second thing which we note , is this : that the frame of our hearts ought to suit with those conditions that wee receive by our union with christ. and this also the apostle makes another ground of mortification ; if you be risen with christ , seeke heavenly things , and therefore labour to mortifie your inordinate affections , and sinfull lusts , that so the frame of your hearts , and disposition thereof , may suit with heavenly things : as if he should say , you professe your selves to be risen with christ ; that is , that you are in a more excellent estate than you were in by nature , and you expect a perfection of glory ; then it must needs follow , that the frame of your hearts must suit with your conditions ; that is , you must bee such as you professe your selves to be ; and this cannot be , except you mortifie sinne , all inordinate affections , all worldly lusts , all immoderate care for earthly things : thinke not to get grace , salvation , and eternall life , except first you slay your corruptions and lusts ; for mortification is a turning of the heart from evill to good , from sinne to grace : or , it is a working a new disposition in the heart , turning it quite contrary : or else it may bee said to bee the slaying of that evill disposition of nature in us . now wee must know , that howsoever mortification is a deadly wound given unto sinne , whereby it is disabled to beare any rule or commanding power in the heart of a regenerate man , yet we say , mortification is not perfect ; that is , it doth not so slay sinne , that we have no sinne at all in us , or that wee cease to sinne ; for in the most regenerate and holiest man that lives , there is still the sap of sinne in his heart : a tree may have withered branches by reason of some deadly wound given unto the root , and yet there may remaine some sap in the root which will in time bring forth other branches : so it is with a regenerate man , there may a deadly wound be given unto sinne , which may cause inordinate affections to wither , and yet notwithstanding some sap of sinne may remaine , which had need still to be mortified , lest otherwise it bring forth other branches . mortification is not for a day only , but it must be a continuall worke ; when thou hast slayne sinne to day , thou must slay it tomorrow , for sinne is of a quickning nature , it will revive if it be not deadly wounded , and there is seed in every sinne which is of a spreading nature , and will fructifie much ; therefore . when thou hast given a deadly wound unto some speciall corruption , rest not there , but then set upon the lesser ; mortifie the branches of that corruption ; and so much the rather , because it will bee an easie worke to overcome the common souldiers , and to put them to flight , when the generall is slaine . wee call mortification a turning of the heart ; the heart by nature is backward from god ; that is , it minds and affects nothing but that which is contrary to god , it is wholly disposed to earthly things ; now mortification alters and changes the heart , turning it from earthly to heavenly things ; even as a river that is stopt in its usuall course is now turned another way ; so mortification stops the passage of sinne in the soule , turning the faculties , the streame of the soule , another way : the soule was earthly disposed , the mind , the will , and affections were wholly carried after earthly things , but now there is a new disposition wrought in the soule , the minde and affections are wholly set upon earthly things ; before he was for the world how hee might satisfie his lusts , but now his heart is for grace , justification , remission of sinnes , and reconciliation . here then , seeing mortification is a slaying of sinne , and that many doe deceive themselves in the matter of mortification , who thinke that sinne is mortified when it is not ; and contrariwise , others thinke they have not mortified sinne , that is , they have not given a deadly wound unto sinne , because they still feele rebellious lusts intheir hearts ; therefore for the better explaining of this point of mortification i will propound two questions : the first shall be , for the discovering of hypocrites ; and the second shall be , for the comforting of weake christians . the first question is , whether sinne may not seeme to bee mortified when it is not mortified , but onely asleepe ? to this i answer , that sinne may seeme to be mortified when it is not , and that in these particulars : first , sinne may seeme to be mortified when the occasion is removed : as the covetous man may not bee so covetous after the world as he was , because he hath not so good an opportunity , and thereupon hee may grow remisse ; and yet this sinne of covetousnesse is not mortified ; for let there be occasion , or an opportunity offered , and you shall finde this sinne as quicke and as lively in him as ever it was before ; and so for drunkennesse , or any other vice in this kinde : when the occasion is removed , the sinne may be removed , and yet not mortified . secondly , sinne may be mortified seemingly , when it is not violent , but quiet ; that is , when an unruly affection troubles them not , they thinke that now that sinne is mortified ; but they are deceived , for it is with sinne , as with a disease ; a man that is sicke of a feaver , so long as he is asleepe he feeles no paine , because sleepe takes away the sense of it ; but when he is awake , then presen●ly hee feeles his paine afresh : even so , when sinne doth awake them out of sleepe , then they shall finde it was not mortified , but they onely asleepe . sampson , iudg. 16. so long as he was asleepe in his sin , thought all was well , and that his strength was not gone ; but when hee awakes out of sleepe , his sinne awakes , and then with much sorrow hee findes that his sinne was not mortified , especially when he fell into his enemies hands . thirdly , sinne may seeme to bee mortified when it is but removed from one sinne unto another , when it is removed from a lesse to a greater , or from a greater to a lesse . as for example , a man may not be so covetous as hee was , and thinke with himselfe that this his sinne is mortified , when as indeed it is not mortified , but onely removed unto another ; for now it may be hee is growne ambitious , and seekes after honour , and therefore it stands not now with his reputation and credit to bee covetous : hereupon hee may grow bountifull , and neverthelesse his sinne of covetousnesse be unmortified : and so for drunkennesse , and such as desire pleasure , their mindes and delights may be changed , and the sinne of the soule be not yet mortified . sinne is to the soule as diseases are to the body : now we know , that diseases of the body usually remove from one place to another , or at the least grow from a lesse to a greater : so it is with sinne in the soule , it will remove from one faculty to another . fourthly , sinne may seeme to be mortified when the conscience is affrighted with the judgements of god , either present upon him , or threatned against him : now by the power of restraining grace a man may be kept from sinne ; that is , hee may so bridle his affections , that he may keepe sinne from the action , he may forsake drunkennesse , covetousnesse , pride , and the like , and yet his sinne be not mortified : for here is the difference betweene a man that hath his sinne mortified , and one that hath not ; the first is alway carefull , that his sinne come not to action , hee is carefull and watchfull over his wayes and heart , as well when the judgement is removed , as when he feeles it : but the other hinders not sinne longer than the hand of god is upon him ; remove that , and then his care is removed . fifthly , sinne may seeme to be removed and mortified when the sap and strength of sinne is dead , that is , when the strength of nature is spent . as the lampe goes out when oyle is either not supplyed or taken away , and yet the lampe is still a lampe , for let oyle be supplied , and fire put unto it , and it will burne ; so there may be not the action , and yet sinne is not mortified in the heart ; for he is as well affected to sinne as ever hee was , onely the sap and strength of nature is gone ; but if oyle were supplied , that is , if strength of nature would but returne , sinne would be as quick and vigorous as ever it was . sixthly , good education , when a man is brought up under good parents , or masters , he may be so kept under that sinne may seeme to bee mortified , but let those be once at their owne ruling , then it will appeare that sinne is not mortified in them ; that is , that they have not lost their swinish disposition , onely they are kept from fouling of themselves : as a swine so long as she is kept in a faire meadow cannot foule her selfe , but if you give her liberty to goe whither shee list , shee will presently be wallowing in the mire ; even so , these are ashamed to defile themselves whilest they are under good education ; but opportunity being offered , it will soone appeare sinne is not mortified . the use of this , briefly , is for examination unto every one to enter into his owne heart , and exam●ne himselfe by these rules whether his sinne be mortified , or no ; and accordingly to judge of him else . the second question is for the comforting of weake christians : seeing there is corruption in the heart , how shall i know that the lusts and stirrings of the heart proceed from a wounded corruption , or else is the action of an unmortified lust ? to this i answer , you shall know them by these rules : first , you shall know whether the lust in the heart be mortified , and proceed from a wounded heart or no , by the ground of it ; that is , if it proceed from the right root , or arise from a deepe humiliation wrought upon the soule , either by the law , or by the judgement , of god , whereby the conscience is awakened to see sinne in its ownenature ; and then a raising up of the soule by the apprehension of the love of god in christ , and out of a love unto god to beginne to mortifie sinne : if the heart in this case doe fight against the spirit , that is , the lust of the heart , it is because it hath received the deadly wound ; but if it bee not our of love unto god that thou mortifiest sinne , if thy heart , in this case , have much rebellion in it , whatsoever thou thinkest of thy selfe , sinne is not mortified in thee : every thing proceeds from some cause ; if the cause be good , the effect must needs bee good likewise : as ( for instance ) if the tree be good , the fruit must be good ; but if the tree be evill , the fruit cannot be good : let every man therefore examine himselfe upon this ground . secondly , you shall know it by the generality of it : for mortification is generall ; and as death is unto the members of the body , so is mortification unto the members of sinne : now you know that the nature of death is tos ize upon all the members of the body , it leaves life in none ; so , where true mortification is , it leaves life in no sinne ; that is , it takes away the commanding power of sinne : for what is the life of sinne , but the power of sinne ? take away this power , and you take away this life . therefore it is not sufficient to mortifie one sin , but you must mortifie all sins ; to which purpose the holy apostle here bids them mortifie ; when he had exhorted them unto the generall of mortification , then he subjoynes divers particulars , as , fornication , uncleannesse ; of which hereafter , ( god assisting ) you shall heare . hence then you learne it will not be sufficient for you to leave your covetousnesse , but you must leave your pide , you vaine-glory : so also when thou hast slaine sinne in thy understanding , thou must mortifie it in thy will , and affections ; slay sinne first in thy soule , and then slay it in the parts of thy body ; and so examine your selves whether you finde this worke of mortification to be generall . thirdly , you shall know whether your lust be mortified by this ; looke if there be an equality betweene the life of grace , and the death of corruption ; that is , if you find grace in measure answerable unto the measure of corruption which is mortified in thee , it is a signe thy sinne is mortified ; for as thereis a dying unto sinne , so there will be a quickening unto holinesse ; seeing the new man will beginne to revive , when the old man begins to dye ; grace will grow strong , when corruption growes weake ; and therefore the apostle saith , grow in grace , and in the knowledge of our lord iesus christ , 2 pet. 3. 18. as if he should say , you shall find by this whether the corruption of nature be slaine in you , if you stand fast , ( as in the former verse , ) which you cannot doe unlesse grace grow , except there be a proportion betwixt the life of grace , and the death of corruption : therefore examine your selves by this , whether you doe finde that you are quickned in grace , to pray , or heare , which is an excellent signe that sinne is mortified . fourthly , you shall know whether your lasts are mortified by the continuance of them : for if sinne be mortified , and have received her deadly wound , it will bee but for the present , it will not continue ; it may well rage and trouble thee for a time , but it is onely now and then by fits ; whereas an unmortified lust ever rageth . it is with sinne in this case , as it is with a man that hath received his deadly wound from his enemy , hee will not presently flye away , but will rather runne more violently upon him that hath wounded him ; yet let him bee never so violent , in the middle of the action hee sinkes downe ; when hee thinkes to doe the most harme , then hee is the most unable , because hee hath received his deadly wound , whereby hee hath lost the strength and power of nature which otherwise might have prevailed : so it will bee with sinne , and with a mortified lust , it may rage in the heart , and seeme to beare sway and rule over thee as lord , but the power and strength of sinne is mortified , and sinkes downe , wanting ability to prevaile ; and why ? because it hath received its deadly wound : indeed the most honest man , and the most sanctified that is , may have lust in his heart , and this lust may many times for the present be violent ; yet though it rage , it cannot rule ; it may strive , but it cannot prevaile : therefore you may try your selves by this , whether the corruptions and stirrings of your hearts proceed from a mortified lust , or no. now seeing mortification is so hard a worke , and yet a worke that of necessity must bee done : men also be so hardly drawne to mortifie their lusts , which they account as a part of themselves , not to bee parted withall ; for nature her selfe hath implanted this principle in them , every man ought to love himselfe , what then should move any man to mortifie his lusts ? therefore for the better perswading of men unto this work , we will lay downe some motives to move every man to mortifie his corruptions . the first motive to move all men to mortifie sinne , is , because there is no pleasure in sinne : sinne cannot content the soule ; for this is the nature of sinne , the further a man goes on in sinne , the further he goes on in sorrow , for in every degree of sinne there is a degree of sorrow : as on the contrary , unto every degree of grace , there is a degree of joy ; i say , the more thou gettest of grace and holinesse , of faith and regeneration , the more peace of conscience and spirituall joy thou gettest ; for grace as naturally produceth joy , as sinne sorrow . now if men did but consider this , that is , if they had any spirituall understanding to know that degrees of sinne did bring degrees of sorrow , they would not so runne unto sinne as they doe . but they will object unto mee , you are deceived , for there is pleasure in sinne : wee have found pleasure in sinne , and what will you perswade us against our knowledge ? have wee not reason to distinguish betwixt things which wee know are of a contrary nature ? will you perswade men that honie is not sweet , who have tasted of it ? if you should bring a thousand arguments , they will not prevaile : even so we have felt sweetnesse in sinne , therefore we cannot be perswaded to the contrarie . to this i answer , that the pleasure that is in sinne , ( if there bee any pleasure ) is no true solid pleasure , but a sicke pleasure ; such a pleasure as a man that is sicke of a feaver hath , a pleasure to drinke ; not because he hath a love to drinke excessively , but because it is pleasing to his disease : even so , when men finde pleasure in sinne , it is not because it is true pleasure , but because it suits with their disease ; that is , with their sinne . now that this is no true pleasure , appeares , because that which gives true content unto the soule is grace , which ever is accompanied with faith in christ ; and this works that peace in the soule which passeth all understanding , phil. 4. 7. whereas sinne makes not peace but warre in the soule ; and where there is warre in the soule , that is , where the faculties of the soule are in a combustion amongst themselves , there can be no pleasure . a man that is sicke of a dropsie may have pleasure to drinke , but his pleasure depends upon his disease ; if the disease were removed , the pleasure would cease . the second motive , is , because when men goe about to satisfie their lusts , they goe about an endlesse worke : now men in outward things would not set themselves about a work if they did but know before that it would be endlesse ; that is , that they could never finish it ; for every one loves to goe about things of a finite nature , which may be accomplished : even so , if men did but know the nature of sinne , they would not give themselves to satisfie thsir lusts , because they goe about a worke that is endlesse : for the nature of sinne is like the horseleech which the wise-man speakes of , prov. 30 , 15. that the more it is given , the more it craves , but is never satisfied ; so , the more you seeke to satisfie sinne , the more it desires ; like the fire , the more you cast into it , the more it burnes : but if you will quench it , then detract from it ; so , if thou wouldest have sinne to dye , then detract from thy plasure , from thy covetousnesse , from thy pride . a man that is sicke of a feaver , if you would not increase his heat , then keepe him from cold drinke , and other things that are contrary to it ; but if you doe satisfie the disease in these things , you doe increase it : so , if you would not goe about an endlesse worke , give your lusts a peremptory deniall , please not sinne ; for if you doe , you will displease god : let this therefore move men to mortifie their lusts . the third motive to move al men to mortifie sinne , is because of the great danger it brings a man unto ; it makes a man lyable unto all the judgements of god , it takes gods speciall protection from a man , it fills the heart full of slavish feare ; it is like a quagmire which may seeme to be firme and solid , but being once in it , the more you strive to get out , the greater danger you are in : like a bird that is taken with a gin , the more shee seekes to escape , the faster shee is holden by it ; so it is with sinne , it carryeth a faire shew , it will pretend much good , but take heed of falling into it , for if you be once in it , it will be a hard matter to escape . the understanding is the porter of the soule ; so long as there is spirituall life in the soule , the rest of the faculties doe parta●e of it , and so the whole is preserved ; now sinne blinds the understanding , and when the understanding is mis-informed , it mis-informes the will and affections ; that is , it breeds a disorder in the soule : and when once there is a disorder in the soule , and among the faculties , then the meanes of grace becomes unprofitable : to this effect the apostle saith , they became blinde in their understanding , and then they fell unto noysome lusts , giving themselves unto a customary sinning , they became blinde in their understandings ; that is , it put out their eyes , it made them blinde as beetles ; and when a man is blinde , he will runne upon any dauger , because he sees it not : even so , when sinne hath put out the eye of the minde , the soule is in marvellous great danger of falling irrecoverably : therefore let this move men to mortifie sinne . the fourth motive to move all men to mortifie sinne , is , because sinne will deceive men : now there is no man that would willingly be couzened , every man would be plainly dealt withall ; therefore if men did but know this , that if they gave way unto their lusts , they would befoole them , surely men would not bee so easily led away by them . but men will not beleeve this , they cannot conceive how there should bee such deceit in sinne , seeing they are of so neere a conjunction , as to be a part of themselves : and therefore i will shew you how sinne doth couzen them , and that in these particulars : first , it makes a man a foole , by blinding the understanding ; and when he is thus blinded , hee is led away to the committing of every sinne : and therefore it is said , 1 pet. 1. 14. not fashioning your selves according to the former lusts in your ignorance ; that is , before you were inlightned , your lusts had made you fooles by taking away your understandings , and putting out the eie of your minds , but now fashion not your selvs , suffer not sin to blind you againe , seeing you now see . secondly , it doth couzen you by making large promises : if thou wilt be a wanton person , it will promise thee much pleasure ; if ambitious , much honour ; if covetous , much riches : nay , if thou wilt be secure , carelesse , and remisse for spirituall things , as grace , and justification , and remission of sins , it will make thee as large a proffer as the devil sometime made unto christ , mat. 4. 4. all these things will i give thee , if thou wilt fall down and worship me : so , it may be he will promise thee salvation and life everlasting , but he will deceivethee , for it is none of his to bestow ; if he give thee any thing it shal be that which he promised not , and that is , in the end , horror of conscience and destruction . thirdly , by promising to depart whensoever thou wilt have it : oh , saith sinne , but give me entertainment for this once , be but a little covetous , a little proud , or ambitious , and i wil depart whensoeverthou wilt have me : but give way unto sin in this case , and thou shalt find it will deceive thee ; for sinne hardens the heart dulls the senles , and makes dead the conscience , so that now it will not bee an easie matter to dispossesse sinne when it hath taken possession of the soule . it is not good to let a theefe enter into the house upon such conditions ; therefore the apostle saith , heb. 3. 23. take heedlest any of you be hardened through the deceitfulnesse of sinne ; that is , sinne will promise you this and that , but beleeve it not , it will deceive you . fourthly , in the end when we thinke it should be our friend , it will be our greatest enemy : for instead of life , it will give us death ; it will witnesse against us , that we are worthy of death , because wee have neglected the meanes of grace , neglected to heare , to pray , and to conferre ; and what was the cause of this remisnesse but sinne , and yet it accuseth us of what it selfe was the cause . now what greater enemy can a man possibly have than he that shall provoke him to a wicked fact , and then after accuse him for it : therefore let this move men to mortifie their lusts . the fifth motive to move all men to hate sinne , is , because it makes us rebels against god ; and who would bee a rebell , and traitour against god and christ , who was the cause of his being ? the apostle saith , being servantsunto sinne , we become servants of unrighteousnesse , rom. 6. 19. that is , if we suffer sinne to reigne in us , then we become servants of unrighteousnesse , rebells unto god , and enemies unto christ , who love righteousnesse : now he that is a friend unto god , loves that which god loves , and hates that which god hates ; but he that is not , loves the contrary , for unrighteousnesse is contrary to god , and he that loves it , is a rebell against god : every luft hath the seed of rebellion in it , and as it increaseth , so rebellion increaseth : therefore let this move men to mortifie sinne . the sixth motive to move men to mortifie sinne , is , because sinne will make us slaves to satan : the apostle saith , that to whomsoever you yeeld your selves servants to obey , his servants you are to whom you obey , rom. 6. 16. that is , if you doe not mortifie your lusts , you will be slaves to your lusts , they will beare rule over you ; and miserable will be your captivity under such a treacherous lord as sinne is : therefore if you would have christ to be your lord and master , if you would be free from the slavery of satan , then fall a slaying of your lusts , otherwise you cannot bee the servants of god : let this move men also to mortifie sinne . now to make some use of it to our selves : the first consectary or use , stands thus ; seeing the apostle saith , if you be risen with christ , then mortifie your earthly members , therfore mortification is a signe whereby you may try your selves whether you belong unto god or no. if you be risen with christ , that is , if the life of grace be in you , it will not be idle , but it will be imployed in the slaying of sinne . now if mortification bee not in you , you can then claime no interest in christ , or in his promises ; for hee that findes not mortification wrought in him , he hath neither interest unto christ , nor to any thing that appertaines unto christ : and seeing this is so , let us bee taught by it , that every one should enter into examination of his owne heart , to finde out the truth of this grace of mortification , especially before he come unto the sacrament ; for if we find not mortification wrought in us , we have no right to partake of the outward signes . the second use or consectary , is , that seeing the apostle saith , mortifie ; hereby ascribing some power unto the colossians to mortifie their corruptions ; as if hee should say , you professe yourselves to bee risen with christ , then let that life which you have received , slay your corruptions . hence we note , that there was and is in every regenerate man , acertaine free will to doe good . now when wee speake of free will , i doe not meane that free-will which is in controversie now adayes , as though there were such a thing inherent in us ; but this which i speake of , is that freedome of will that is wrought in us after regeneration ; that is , when a man is once begotten againe , there is a new life and power put into him , whereby hee is able to doe more then hee could possibly doe by nature : and therefore the apostle saith unto timothie , stirre up the grace that is in thee , 2 tim. 1. 6. that is , thou hast given thee the gift of instruction ; the life of grace is in thee , therefore stirre it up , set it on worke , use the power of grace to doe good : which shewes that there is a certaine power in the regenerate man to doe good : for although by nature we are dead , yet grace puts life into us ; as it is with fire , if there bee but a sparke , by blowing , in time it will come to a flame ; so where there is but a sparke of the fire of grace in the heart , the spirit doth so accompany it that in time it is quickened up unto every christian duty . but you will say unto mee , wherein is the regenerate man able to doe more than another man , or more then he could doe ? to this i answer , that the regenerate man is able to doe more then hee could doe in these two particulars : first , he is able to performe any duty ; or any thing god commands , according to the proportion of grace that he hath received ; but if the duty or thing exceed the grace that he hath received , then hee is to pray for an extraordinary helpe of the spirit : but hee could not doe this before , neither is it in the power of an unregenerate man to doe it . secondly , he is able to resist any temptation or sinne , if it be not greater , or above the measure of grace that he hath received ; if it be a temptation of distrust , or impatiencie , or presumption , if it exceed not the measure of grace that he hath received , he is able to put it to flight ; but if it doe exceed , then hee is to pray for an extraordinary helpe of the spirit : now the unregenerate man hath no power to resist sinne or temptation in this case . but you will say againe , that there is no such power in the regenerate man , for the apostle saith , gal. 5. 17. the flesh lusteth against the spirit , and the spirit against the flesh ; and these are contrary one to the other , so that you cannot doe the things that you would . to this i answer ; it is true , that in the most sanctified man thatis , there is corruption ; and this corruption will fight against the spirt , and may sometimes hinder good ; but it is then when it exceeds the measure of grace hee hath received ; neither is it alway prevailing in this kinde , for when it exceeds not the grace , the spirit overcomes it : neither doth it alwaies continue ; it may be in the heart , but it cannot reigne in the heart ; it may bee in the heart , as a theefe in a house , not to have residence and a dwelling place , but for a night and bee gone ; so this lust in the heart of a regenerate man dwells not there ; that is , it doth not alwayes hinder him from good , but for a time , and then departs : but it is not thus with an unregenerate man , sinne takes possession and keepes possession of his heart . the third consectary or use stands thus ; seeing the apostle saith , mortifie ; that is , do not only abstain from the outward actions of sinne , but from the thought of the heart ; for mortification is a slaying of the evill disposition of the heart , aswell as the slaying of the actions of the body ; mortification is first inward , and then outward : hence we gather this point , that it is not sufficient for a man to abstaine from the actions of sinne , but he must abstaine from sinne in his heart , if hee would prove his mortification to be true : 2 pet. 2. 14. the apostle saith , that their eyes were fullof adulterie : now lust is not in the eye , but in the heart ; but by this he fhewes , that it is the fulnesse of sinne in the heart , that fills the eyes ; therefore looke unto the heart , for the actions are but the branches , but the root is in the heart ; that is , whatsoever evill action is in the hand , it hath its first breeding in the heart ; if therefore you would remove the effect , you must first remove the cause : now the cause , if it bring forth an evill effect , is the greater evill ; as the cause of good is greater than the effect it produceth : even so the sinne of the heart , because it is the cause of evill actions , is greater than the evill that it produceth . then think not with you selves , that if you abstaine from the outward grosse actions of sinne , that sinne is mortified in you ; but goe first unto the cause , and see whether that evill disposition of the heart be mortified , whether there bee wrought in you a new disposition to good , and a withering of all inordinate affections . but you will say unto mee , our saviour saith , that every man shall be judged by his workes : and the apostle saith , that every man shall receive according to the workes done in the bodie : by which it appeares , that a man shall not bee judged by the thoughts of his heart , but by his actions . to this i answer ; it is true , that men shall bee judged by their workes , because actions declare either that good that is in the heart , or the evill that is in the heart ; so that he will judge the heart first as the cause , and then the actions as the effects . rom. 8. 27. it is said , he that searcheth the heart , knoweth the mind of the spirit : so it is as true , that he knowes the minde of the flesh ; that is , the actions of the unregenerate part . now as the sap is greater in the root than in the branches , so the greater sinne is in the heart , and therefore it shall receive greater punishment . therefore if the root bee not purged , notwithstanding thou abstaine from the outward actions , thou hast not as yet mortified sinne , because thy heart is impure ; and seeing god will judge us by our hearts , if we have any care of our salvation , let us labour to cut off the buds of sinne that spring from the heart . the fourth consectary , or use , stands thus ; seeing the apostle exhorts the colossians to mor●ifie their lusts , who had set upon this worke already ; hence we note this point , that no man is so holy or sanctified , but he had need still to be exhorted to mortification ; for howsoever it be true , that in the regenerate sinne hath received a deadly wound , yet it is not so killed but there is still sap in the root , from whence springs many branches ; and therefore had need of continuall mortification , because the flesh wil still lust against the spirit ; and although there is such corruption in them , yet are they not under the power of it , neither doth it beare rule in them . let them therefore that have not set upon this worke of mortification , now beginne to mortifie their lust ; and let all those that have already begunne , continue in this worke . thus much for the uses . but you will say unto mee , how shall wee attaine this worke of mortification ? and therefore here will i lay downe some meanes how a man may come to this worke of mortification . the first meanes is to endevour to get a willing heart to have your sinnes mortified ; that is , a holy dislike , and a holy loathing of them , with a desire of the contrary grace : if men did butsee whatan excellent estate regeneration is , it would breed in them a holy desire of mortification ; therefore our saviour saith , when his disciples came to him , and complained of the weakenesse of their faith , matth. 17. if yee have faith as a graine of mustard-seed , yee shall say unto this mountaine , remove , and it shall bee removed . by setting forth the excellency of faith , he takes paines to worke in them a desire of it ; even so , if a man once can get a desire but to have his sinne mortified , hee will presently have it ; for christ hath promised it , mat. 5. 9. blessed are they that bunger and thirst after righteousnesse , for they shall be fatisfied ; that is , they which hunger in generall for any part of righteousnesse , they shall bee filled : therefore if we can come but to hunger , especially for mortification , which is the principall part of righteousnesse ; i say , if we can but come unto god in truth with a willing heart , and desire it , we shall be sure to have it : for besides his promise , wee have him inviting of us to this worke ; mat. 11. 28. come unto me all you that are weary and heavie laden , and i will ease you : now what will hee ease them of , the guilt ? no : ( though it bee not excluded ) but pricipally of the commanding power of sinne ; that he may not onely be free from the guilt of sinne , but from the power of sinne , that he may have his sinne mortified and subdued . now what else is the reason that men have not their sinnes mortified , and that there is such a complaint of unmortified lusts and affections , but because they come not with a willing heart : their hearts are unstable , they are willing , and unwilling ; willing to leave sinne , that they may be freed from the guilt ; unwilling to leave the pleasure they have in sinne : therefore , saith one , i prayed often to have my sinnes forgiven , and mortified , and yet i feared the lord would heare my prayers : so it is with many in this case , they pray for mortification , but it is but verball , it comes not from the heart ; that is , from a willing mind : therefore if thou wouldest have thy sinne mortified , labour to get a willing heart . the second meanes , if you would have your sinnes mortified , is this , you must take paines ; mortification is painfull and laborious , and yet pleasant withall ; it will not bee done by idlenesse , a slothfull man will never mortifie sinne , for indeed it is a worke that desires labour : every thing that is of great worth , if it may be atrayned by industry , deserves labour ; that is , the excellency of it challengeth it of men : even so , the excellency and preciousnesse of this work of mortification , because it is a thing of much worth , deserves labour at our hands : the knowledge of every art requireth labour and industry , and the greater mysterie that is infolded in the science , the greater labour it requireth : even so , mortification requireth much pains , for it discovereth unto us a great mystery , the mysterie of sinne , and the basenesse of our nature , and also the excellencies that are in christ , both of justification and remission of sinnes . and this necessarily flowes from the former ; for if there be a willing minde in a man to mortifie sinne , then certainly hee will take any paines that he may attaine unto it ; as the apostle saith , 1 cor. 9. 26. i runne not in vaine , as one that beats the ayre ; that is , i take paynes , but it is not in vaine ; i take no more paynes then i must needs , for if i did take lesse , i could not come unto that i am at . the lesse labour that any man takes in the mortification of sinne , the more will sinne increase ; and the more it increaseth , the more worke it maketh a man have to mortifie it : therefore it stands men upon to take paynes with their corruptions in time , that so they may prevent greater labour : and this meets with the errours of certaine men : first , thosethat thinke that all sinnes have the like proportion of labour in mortifying ; they thinke that a man may take no more paynes for the mortifying of one sinne , than another ; but these men are deceived , for all sinnes are not alike in a man , but some are more , some are lesse violent ; and accordingly , mortification must be answerable unto the sinne . it is with mortification in this case , as it is with physicke in diseases ; all diseases require not the same physicke , for some diseases must be purged with bitter pills , others not with the like sharpnesse : againe , some physicke is for weakning , others for restoring the strength : even so there are some sinnes , like that devill which our saviour speakes of , that cannot be cast out but by fasting and prayer : that is , they cannot be mortified without much paynes ; for if it be a heart-sinne , that is , a sinne that is deere unto thee , a beloved bosome sinne , ( as all men are marvellous subject to love some sinne above another ) there must bee , for the mortification of this , a greater labour taken then for a lesse corruption : these are called in scripture , the right eye , and the right hand ; and as men are very loth to part with these members of thebody , even so are they loth to part with their beloved sinnes which are deere unto them . the second error , is of those that thinke if they have once mortified their sinnes , it is sufficient , they need not care for any more , they have now done with this work . but these men are deceived , for they must know , that the worke of mortification is a continuall worke , because the heart is not so mortified , but there is still sinfull corruption in it ; so that if there be not a continuall worke of mortification , it will prove filthy . the heart of man is like the ballast of a ship that leakes , though thou pump never so fast , yet still there is work : even so , the heart is a fountaine of all manner of uncleannesse , there is much wickednesse in it , therefore wee had need pray for a fountaine of spirituall light ; that is , of sanctification , that we may not be drowned in our corruption : or , it is like a brazen candlesticke , which although it be made marvellous cleane , yet it will presently soyle , and gather filth , so it is with the heart of man , if this worke of mortification doe not continue , it will soyle and grow filthy . now in this worke of mortification , the papists seeme to take great paines for the mortifying of sinne ; and indeed they might seeme to us to be the only men that take paynes for this grace , if wee did not meet with that clause , coll. 2. 23. where the apostle saith , that this afflicting of the body is but formall , will-worship ; they prescribe for the disease a quite contrary medicine ; for as the disease is inward , so the medicin must bee inward : now mortification is a turning of the heart , a change of the heart , a labour of the heart , but whipping and beating of the body is but , as it were , the applying of the plaister it selfe ; for an outward plaister cannot possibly cure an inward disease ; that is , a disease of the soule ; but if the disease be inward , then the cure must bee wrought inwardly by the spirit . notwithstanding , i confesse there are outward meanes to be used , which may much further the worke of mortification , but yet we must take heed of deceit that may be in them , that we doe not ascribe the worke unto them ; for if wee doe , they will become snares unto us ; and therefore to prevent all danger of deceit from thee , i will here set them downe . the first outward meanes , is , a moderate use of lawfull things ; that is , when men use lawfull things in a lawfull manner ; as a moderation in dyet , in clothes , in recreations , and pleasures , a moderate use of a lawfull calling , and many more which may bee meanes to further this worke : but yet wee must take heed of excesse in these lawfull things ; that is , wee must take heed that wee doe not goe to the utmost of them ; for if wee doe , it is a thousand to one wee shall exceed . as for example , it is lawfull for a man to eate , and to drinke , and to use the creatures of god for his nourishment ; and it is lawfull for a man to clothe his body , and use recreations so farre forth as they may serve for the good of his body ; but if hee use these inordinately , that is , if hee eate to surfet , and drinke to bee drunken , and use his pleasure to satisfie his lusts by neglecting his place and calling , they are so farre from being meanes of mortification , that they become utter enemies unto the worke ; therefore if you would have this outward meanes an helpe to mortification , that is , if you would have them to bridle nature , then looke that you use lawfull things moderately . the second outward meanes are vowes and promises , and these in themselves simply are good , and may be a good meanes to mortification , for they are as an obligation to binde a man from the doing of such or such a thing ; for so the proper signification of a vow is , to binde a man , as it were , to his good behaviour , alwayes provided , that it be of indifferent things ; that is , of things that bee lawfull , else vowes binde not a man to the doing of that which is evill : now if it be made in things lawfull , and to this end , for the brideling of our evill disposition of nature , that wee will not doe this or that thing , or if wee finde our nature more subject to fall , and more inclined unto one sinne than another , or more addicted unto some pleasure than another , to make a vow in this case , it may bee a meanes to bridle our affection in this thing . but here we must take heed , that wee make them not of absolute necessity , by ascribing any divine power to them whereby they are able to effect it , but to esteeme them things of indifferency , which may either be made or not made , or else they become a snare unto us : againe , if thou makest a vow in this case , that thou wilt not doe such a thing , or such a thing ; if it be for matter of good to thy soule , make conscience of it , take heed thou breake not thy vow with god in this case ; for as this tyes thee in a double bond , so the breach of it becomes a double sinne : againe , take heed that thy vow be not perpetuall , for then it will be so farre from being a meanes of thy good , that it will be a snare unto evill ; for when men make perpetuall vowes , at last they become a burthen , and men love not to beare burthens : therefore , if you make a vow , make it but for a time ; that is , make it so that you may renew it often , either weekely , or monethly , or according as you see necessity require ; so that when time is expired , you may either renew them , or let them cease . now if you observe this in the making of your vowes , it may be another meanes unto this worke , otherwise it will be a snare . the third outward meanes , is , the avoyding of alloccasion to sinne : when a man avoyds either the company of such men as formerly were a meanes to provoke him to sinne , or the doing of such actions as may provoke lust or sinne in this kinde , or places that are infectious this way ; this will be a meanes to mortification . and this we find was that command which god layd upon every nazarite , numb . 6. 4. they must not onely abstayne from strong drinke , but also they must cast out the huskes of the grapes , lest they bee an occasion of the breach of their vow : so in exod. 12. 15. the children of israel were not onely commanded to abstayne from the eating of unleavened bread , but it must be put out of their houses , lest the having of it in their houses should bee an occasion to make them to breake the commandement : thus wee see that the avoyding of the occasion of sinne , will bee a meanes to keepe us from sinne . but some will say , i am strong enough , i need not have such a care to avoyd the occasions of sinne : it is true , it is for babes , and such as are weake christians , to abstayne from such and such occasions ; but as for me that have beene a professor a long time , and have such a strength and measure of faith , i need not much to stand upon these termes . to this i answer , that this is mens weaknesse thus to object , for this want of feare ariseth from the want of spirituall strength ; for this is the nature of spirituall strength in a man when he feares sinne and the occasions of sinne , the more he feares in this case , the stronger he is , and the lesse hee feares , the weaker hee is ; the lesse spiritual strength he hath , whatsoever he may seeme to have : therefore , doest thou find want of spirituall feare in thee , then thou mayst justly feare thine estate ; for if thou hast true grace in thee , it will be so farre from making of thee carelesse , that it will make a double hedge and ditch about thy soule . againe , know that all the strength thou boasts of , is but habituall grace , and what is habituall grace but a creature ; and in relying upon it , thou inakest flesh thine arme ; that is , thou puttest more trust and confidence in a creature , than in god , which is a horrible sinne , and flat idolatry : therefore you see this is mens weaknesse thus to object . the fourth outward meanes is , fasting and prayer ; though abused by the papists , yet very necessary , and a good outward meanes to mortification , being used lawfully : for what is fasting but a curbing of the flesh , and a pulling of it downe , a brideling of nature , and a kinde of mortifying of the body ? and what is prayer , but a praying or begging of grace , or for the preservation of grace , and power against corruptions ? these two things are very commendable , and much used in the primitive church ; for the apostle saith , let fasting and prayer be made for all the churches : which if it had not beene necessary , he would not have commended it unto the church . and i see no reason why it should be so much neglected amongst us , especially at this time , in regard of the affliction of the church abroad , whose necessity requireth it ; and also being a thing so acceptableto god , and commendable in the church , i would it were in greater favour and request amongst us . the third meanes , if you would have your sinnes mortified , is , to labour to get the assistance of the spirit ; for this must of necessity follow , or else the other two will nothing availe us ; for what will it availe us though wee have a willing heart to part with sinne , and what though we take paynes in the mortifying of our lusts , if the spirit doe not accompany us , all is nothing worth ; therefore if thou wouldest have this worke effectually done , thou must getthe spirit . but this may seeme a strange thing , a thing of impossibility to get the spirit ; for you will say , how is it in our power to get the spirit ? how can wee cause the spirit to come from heaven into our hearts , seeing our saviour saith , iohn 3. 8. that the wind bloweth where it lusteth ; that is , the spirit worketh where it listeth : now if the spirit bee the agent and worker of every grace , then how is it in our power to get him ? to this i answer , howsoever i grant that the spirit is the agent and worker of every grace , yet i say , there may bee such meanes used by us , whereby wee may obtayne the spirit ; and therefore the apostle saith , rom. 8. 13. if you live after the flesh you shall dye , but if you mortifie the deeds of the flesh you shall live : which must bee done by the spirit ; for the apostle makes us the agents , and the spirit the instrument ; whereby hee shewes us thus much , that it is possible not onely to get the spirit , but also have the worke of the spirit ascribed unto us . now as there is a meanes to get the spirit , so also there is a meanes to hinder the spirit ; so that the spirit may be won or lost , either by the doing or the not doing of thesethreethings : first , if thou wouldest have the spirit , then thou must know the spirit ; that is , so to know him as to give him the glory of the worke of every grace ; for how shall wee give the spirit the glory of every grace if wee know not the spirit ? and therefore our saviour makes the want of the knowledge of the spirit the reason that men doe not receive the spirit ; ieh . 14. 17. i will send unto you the comforter , whom the world cannot receive , because they know him not : that is , the world knoweth not the preciousnesse of the spirit , therefore they lightly esteeme of him ; but you know him , and the excellency of him , therefore you highly esteeme of him : the first meanes then to have the spirit , is , labour to know the spirit , that you may give him the glory of every grace . secondly , if thou wouldest have the spirit , then take heed that thou neither resist the spirit , nor grieve , nor quench it . first , take heed thou resist not the spirit ; now a man is said to resist the spirit , when against the light of nature and grace he resisteth the truth ; that is , when by arguments , and reasons , and ocular demonstrations layd before him , whereby he is convict of the truth of them , yet knowing that they are truth , he will notwithstanding set downe his resolution that hee will not doe it ; this is to resist the spirit : of this resisting of the spirit we read in acts 6. 10. compared with act. 7. 51. it is said of stephen , that they were not able to resist the wisdome , and the spirit by which he spake ; that is , hee overthrew them by argument and reason , and they were convinced in their consciences of the truth : and yet for all this it is sayd , acts 7. 51. yee have alwayes resisted the spirit ; as your fathers have done , so doe yee : that is , howsoever yee were convict in your consciences of the truth of this doctrine which i deliver , yet you have set downe your resolution that you will not obey . now this is a grievous sinne ; for sinnes against god and christ shall be forgiven , they are capable of pardon , but the resisting of the spirit , that is , sinning against the light of the spirit , is desperate and dangerous . secondly , what is meant by grieving of the spirit ? now a man is sayd to grieve the spirit when he commits anything that makes the spirit to loath the soule ; and therefore the apostle saith , grieve not the spirit , ephes. 4. 30. that is , by foule speeches and rotten communication ; for the apostle in the former verse had exhorted them from naughty specches , let ( saith hee ) no evill communication proceed out of your mouthes ; and then presently adjoynes , and grieve not the spirit : for if you give your selves to corrupt communication and rotten speeches , you will grieve the spirit , it will bee a meanes of the spirits departure : the spirit is a cleane spirit , and he loves a cleane habitation , a heart that hath purged itselfe of these corruptions . therefore when you heare a man that hath rotten speeches in his mouth , say , that man grieves the spirit ; for there is nothing so odious and contrary to men , as these are to the spirit : and therefore if you would keepe the spirit , then let your words be gracious , powdred with salt ; that is , with the grace of the spirit proceeding from a sanctified heart : and as speeches , so all evill actions , in like manner , grieve the heart . thirdly , what is meant by quenching of the spirit ? a man is said to quench the spirit , when there is a carelesnesse in theusing of the meanes of grace whereby the spirit is increased ; that is , when men grow carelesse and remisse in the duties of religion , either in hearing , reading , praying , or meditating . againe , when a man doth not cherish every good motiō of the spirit in his heart , either to pray , or to heare , &c. but lets them lye without practice , this is a quenching of the spirit : therefore the apostle saith , 2 thes. 5. 19. quench not the spirit ; that is , by a neglect of the meanes . thirdly , if you would get the spirit , you must use prayer ; for prayer is a speciall meanes to get the spirit ; and it is the same meanes that christ us●d when hee would have the holy ghost for his disciples , hee prayed for him , as you may see , ioh. 14. 14. i will pray the father , and hee will send the comforter unto you ; that is , the holy ghost ; for hee can comfort indeed , and hee is the true comforter ; and indeed there is no true comfort but what the spirit brings into the heart . now that the spirit may bee obtayned by prayer , is proved luk. 11. 13. where our saviour makes it playne by way of opposition to earthly parents ; for ( saith hee ) if your earthlie parents can give good things unto their children , then how much more will your heavenly father give the holy ghost unto them that aske him : therefore if thou wouldest draw the holy ghost into thy heart , then pray for him ; prayer is a prevayling thing with god , it is restlesse , and pleasing unto god , it will have no deniall ; and to this purpose saith god to moses , wherefore dost thou trouble me ? that is , wherefore art thou so restlesse with mee , that thou wilt have no deniall till i grant thee thy desire ? so then if you will prevayle with god by prayer , you may obtaine the spirit . the fourth meanes , if you would have your sinnes mortified , is , to walke in the spirit ; that is , you must doe the actions of the new man ; and therefore the apostle saith , galat. 5. 16. walke in the spirit . now here by the spirit is not meant the holy ghost , but the regenerate part of man ; that is , the new man , whose actions are the duties of holinesse , as prayer , hearing the word , receiving the sacraments , workes of charity , either to the church in generall , or to any particular member of it ; and there must not onely bee a bare performing of them , for so an hypocrite may doe , but there must bee a delight in them ; thatis , it must rejoyce the soule when any opportunity is offered whereby any holy duty may bee performed . but on the contrary , when wee grow remisse in prayer , or in any other duty , the devill takes an occasion by this to force us to some sinne ; hereupon wee presently yeeld , because wee want strength of grace , which by the neglect of that duty wee are weake in . wee know some physicke is for restoring , as well as for weakening , thereby to preserve the ftrength of the body ; now this walking in the actions of the new man , is to preserve the strength of the soule , it preserves spirituall life in a man , it enables him to fight against corruption , and lusts ; for what is that which weakens the soule , but the actions of the old man ? therefore if you would mortifie your lusts , you must walke in the spirit . the fifth meanes , if you would mortifie your lusts , is this , you must get faith : so saith the apostle , acts 15. 9. faith purifieth the heart ; that is , it slayeth the corruption of the heart , it mortifies every inordinate desire of the heart , it purgeth out the filthinesse of our nature , it makes it a new heart in quality ; that is , it makes it fit to receive grace , and who would not have a heart thus fitted to good ? againe , it is said , ephes. 3. 17. that christ may dwell in your hearts by faith : as if hee should say , faith will purge the heart ; for where faith is , christ is , and christ will not dwell in a rotten heart , that is impure , and not in some measure sanctified by the spirit . but you will say , there are divers kindes of faith , what faith is this then that thus purifieth the heart ? by faith in this place is meant a justifying faith ; faith that applyeth christ and his righteousnesse in particular unto a mans selfe for his justification , and hereupon he is raysed up to holinesse , and enabled , out of love unto christ , to mortifie sinne . now the order of this grace in a regenerate man , is wonderfull ; for first , the spirit , which is the holy ghost , comes and enlightens the mind , then it works faith , and then faith drawes downe christ , and when once christ comes , he takes possession of it , never resting till he hath rid the heart of the evill disposition of nature with a loathing of it ; then the regenerate man hereupon out of love unto christ , and hatred unto sinne , begins to mortifie his corruptions . but you will say , how can the spirit of christ , which is the holy ghost , dwell in the heart , seeing he is in heaven ? to this i answer , that the spirit dwells in the heart , as the sunne in a house ; now we know that the proper place of the sunne is in the firmament , yet wee say the sunne is in the house , not that wee meane that the body of the sunne is there , but the beames of the sunne are there in the house : so wee say , that the proper place of the holy ghost is in heaven ; and when we say hee is in the heart of a regenerate man , we doe not meane essentially , but by a divine power and nature ; that is , by sending his spirit into the heart , not onely to worke grace in the heart , but to dwell therein . now when the spirit hath taken possession of the heart , it drawes and expells away all the darkenesse of the minde , and makes it to looke and to see christ in a more excellent manner than before , assuring him of perfect justification , and remission of his sinnes . and here the error of many is met withall , in the matter of mortification ; they will have mortification first wrought , and then they will lay hold upon christ for remission of sinnes . oh , say they , if i could but finde this sinne , or that sinne mortified , then i would lay hold upon christ , then i would beleeve ; for alas , how can i looke for remission of sinnes , how dare i lay hold , or how can i lay hold upon christ , when i finde that my corruptions have such hold on mee ? but these are deceived , for this is contrary to the worke of the spirit : for first , faith assureth of pardon , and then followes mortification ; that is , when a man is once assured of pardon of sinne , then hee beginnes to mortifie , and to slay his corruption ; for mortification is a fruit of faith : and therefore the apostle saith , phil. 3. 10. that i may feele the power of his death , and the vertue of his resurrection : now what is meant by this but the two parts of repentance , mortification and vivification ? the apostle beleeved before , and now he would have his faith appeare in the grace of mortification , that he might sensibly feele it . and therefore , if you would have your sinnes mortified , you must by faith draw christ into your hearts . the sixth meanes , if you would have your sinnes mortified , is to get spirituall joy. but this may seeme a strange thing to mortifie corruption by ; a man or a woman would rather thinke that this were a meanes to encrease sinne : but it is not so ; for spirituall joy is a speciall meanes to mortifiesin , if we doe but consider the nature of mortification ; for as i sayd before , what is mortification but a turning of the heart , a working in it a new disposition ? now wee know when the heart is not regenerate it is full of sorrow , and joy in this estate encreaseth sinne : but when the heart is turned from sinne to grace , that is , heavenly disposed , there is a pleasant object represented unto the eye of the soule , as christ , justification , remission of sinnes , and reconciliation : and hence ariseth a spirituall joy in the soule , which rejoycing is a mortification of sinne ; for when a man or woman sees such excellencies in christ , ( as before ) hee so rejoyceth in them that hee loatheth whatsoever is contrary to them . as a man that hath gotten a faire inheritance which formerly was content with a small cottage , but now the right that hee hath to the other , makes him despise that : so it is with a regenerate man , this spirituall joy makes him basely to esteeme of sinne , and his naturall estate : and therefore saith the apostle , 1 cor. 15. 31. i protest that by the rejoycing i have in christ iesus , i dye daily : that is , that spirituall joy which hee had in christ , of justification and remission of sins , and that sight of glory which he saw by faith , mortified sinne in him , made him basely to esteeme of his corruptions . wee see , by example , a man that is wrought upon by the law , or the judgements of god , may for a time leave some sinne , and rejoyce in good , as herod heard iohn gladly ; and yet this his joy doth not mortifie sinne , because it is not wrought by the spirit upon an apprehension of the love of god ; that is , it doth not proceed from the right root ; for spirituall joy that mortifies sin , ariseth from an assurance of remission of sins ; but this ariseth from some other sinister respect , or else for feare of hell . now that spirituall joy mortifies sinne , the wise-man proves , prov. 2. 10. compared with the 16. verse , when wisdome entreth into thy heart , and knowledge is pleasant to thy soule , &c it shall keep thee from the strange woman . when wisdome entreth into thy heart ; that is , when the spirit enlightens thy mind to see , grace and knowledge is pleasant unto thee ; when thou doest rejoyce in the knowledge of christ , and graces of the spirit , then it shall keepe thee from the strange woman ; that is , from inordinate affections , which otherwise would bring thee to destruction . thus you see that spirituall joy is an excellent meanes to mortification . the seventh meanes , if you would have your sinnes mortified , is , humblenesse of minde : this is an excellent meanes to mortification ; for when the heart is proud , it will not yeeld ; that is , it is unfit for grace ; for there is nothing so contrary unto the nature of the spirit , as a proud heart ; and therefore the apostle saith , 1 pet. 5. 5. god resisteth the proud , but he gives grace to the humble . hee resisteth the proud ; that is , hee doth stand in opposition against him as one most contrary unto him ; he rejecteth his prayers and his actions , because they proceed from a proud heart : but he gives grace unto the humble ; that is , the humble heart is fit to receive grace , therefore hee shall have every grace necessary to salvation , as faith , repentance , mortification , peace of conscience , and remission of sinnes . now this humblenesse of minde is a base esteeming of a mans selfe in an acknowledgement of his unworthinesse to receive any grace with an high esteeme of gods love ; which indeed may seeme to be contrary to spirituall joy , but it is not so ; for the more humble any man or woman is , the more spirituall joy they have : it is increased by humility , it is decreased by pride ; the humble heart is alwayes the joyfullest heart ; for the more grace the more humblenesse , and themore humility the more spirituall joy , for where there is a want of grace there must needs bee a want of spirituall joy . now dejection and humility are of a contrary nature ; a man may bee cast downe , and yet not bee humble ; humblenesse of minde is more inward than outward , but the other may bee outward but not inward ; thereforeif you would have your sinnes mortified , get an humble heart , forit is said , psalm . 34. 18. the lord is nigh unto them that are of a broken heart : a broken heart is an humble heart : and , ezek. 36. 26. a new heart , and a new spirit will i give you : that is , when i have throughly humbled you , and cleansed you from your rebelliousnesse against mee , then i will doe this and this for you : well then , labour for humblenesse of mind , if you would have your sinnes mortified . thus much of the word , mortifie . wee now come to a third poynt , and that is , what are those things that are to bee mortified ? and these the apostle calls in generall , earthly members : hence we note , that all earthlie members are to be mortified . for the better explaining of this poynt , wee will first speake of the generall , and then of the particulars : but first of all , because the words are hard , wee will shew you by way of explanation , first , what is meant by members ; and secondly , what is meant by earthlie members . for the first ; what is meant by members ? by members is meant sinne , or any foule affection of the heart , when the heart is set upon a wrong object ; or else upon a good object , yet exceeding either in the manner or the measure , makes it a sinne : as first , when a mans heart is set upon a base object , as the satisfying of his eyes according to the lust of his heart , or set upon his pleasure inordinately to the satisfying of his lusts ; now these are base objects . againe , there are other objects which in themselves are good and may bee used , as care of the world , and the things of the world : a man may lawfully care for the things of this life that hath a charge , or a man may use his pleasure for recreation , or may seeke after his profit , thereby to provide for his family ; but if the care for the world , and the things of this world , exceed either in the manner or the measure , that is , if they be gotten unlawfully , and if the heart lust after them , if they breed a disorder in the soule , and a neglect of grace , then they become sinne . now they are called members for these reasons : the first reason is , because these base affections fill up the heart ; that is , they make the heart fit for all manner of sinne , even as the members of the body make the body fit for action : now wee know that the body is not perfect , if the members bee not perfect ; so when the heart is not filled with these members , it may be fit for sinne but not for every sinne , but this filling of it makes it fit for all sinne ; and therefore the apostle saith , 2 pet. 1. 3. according to his divine power he hath given us all things ; that is , by his divine nature we all come to the knowledge of the faith : now that which is contrary to the spirit , and the knowledge of him , is made up by these base affections , even as the body is made up and complete by its members . secondly , they are called members because these base affections doe the actions of the unregenerate part , even as the members of the body doe the actions of the body ; for they receive into the heart all manner of sinne , and thence they send base affections into all the rest of the faculties . thirdly , they are called members , because they are weapons of unrighteousness ; for so the apostle cals them , even as the actions of the new man are called the weapons of righteousnesse ; that is , the care for the actions of the new man. now we know that it is the property of one member to fight for the good of another ; as wee see , one member will suffer it selfe to bee cut off , and separated from the bodie for the good of the rest ; and so it is in like manner with these , for all will joyne together for the mortifying of sin one in another . on the other side , these weapons of unrighteousnesse , they fight for one another against grace , they are carefull to performe the actions of the old man , and to fulfill every lust of the flesh . fourthly , they are called members , because they are as deare unto the heart , as any member is unto the body , and therefore in scripture they are called the right hand , and the right eye , mat. 5. 29. that is , they are as dear and sticke as close unto the heart , and will as hardly be separated from it , as the nearest and dearest member of the bodie : thus much of the word member . secondly , what is meant by earthly members ? by earthly members is ment al earthly affections ; as immoderate cares , inordinare lusts ; or it is a depraved disposition of the soule , whereby it is drawn from heavenly things to earthly ; that is , it is drawne from a high valuing of heavenly things to a base esteeme of them , and from a base esteeming of earthly things unto a high esteeme of them , this is earthly mindednesse . but for the better explaining of this point ; first , we will shew what it is to bee earthly minded : secondly , what it is to be heavenly minded . for the first , what it is to be earthly minded : it is to mind earthly things , or heavenly things in an earthly manner ; that is , when the soule is depraved so of spirituall life that it lookes upon grace and salvation with a carnall eye , when it is represented unto it ; because it is but naturall , it is not enlightned by the spirit ; now till a man be enlightned by the spirit , he cannot see spirituall things in a spirituall manner . howsoever , i grant that by the light of nature , a man being endued with a reasonable soule , thereby may come to discerne of spirituall things , yet so as but by a commonillumination of the spirit , as we call it ; not as they are , but onely as he conceives of them by his naturall reason : for first , by nature a man may conceive of spirituall things , but not spiritually ; for nature can goe no further than nature : now what is competible and agreeable to nature he hath a taste of , he sees things so farre as they are sutable unto his nature ; but nature can looke no further ; for this is the propertie of nature , it goes all by the outward sense and appetite ; and no man can apply spirituall things by the senses , but earthly things . secondly , by the affections a man may conceive of spirituall things , for the affections are the proper seat of love , and a man being endued with love , may bee affected with heavenly things , so farre as they are sweet unto nature ; and hence may arise feare of losing them , not because they are heavenly things , but because they are sweet unto his nature . besides , the affections may restraine him , and turne him from esteeming of things base , to an esteeming of things that are more excellent , and yet be but earthly minded : for it is not the affection to good that proves a man to bee good , but it is the rice of the affection that is the ground from whence they spring ; namely , from a heart enlightened by the spirit : herod may affect iohn , and iohns doctrine , but this is not bred by the spirit , but a carnall affection . thirdly , by the understanding , or mind , a man may come to conceive of spirituall and heavenly things ; his minde may bee enlightened with the knowledge of them , and yet bee but earthly minded : as for example : first , hee may see a vertue in heavenly things above all things in the world , he may conceive of them by looking into them , so that a vertue and power may appeare in them excelling every vertue in any thing else ; and yet not renewed . secondly , if hee be of a more noble spirit hee may doe good , either for church or common-wealth ; hee may bee very liberall and bountifull unto any that shall seeke unto him in this kinde , and hereupon may grow remisse after the things of this world , and so be not all so violently carried away after covetousnesse , and yet not be removed . thirdly , hee may come to see holinesse in the children of god , and thereupon bee wonderfully affected with it , insomuch that he may wish himselfe the like : nay more , hemay wonder at their holinesse , and bee astonished with an admiration thereof , as one overcome of it , and yet not be renewed . fourthly , he may come to see into the attributes of god , both the communicable attributes which are communicated to the creatures , as justice , mercie , righteousnesse , patience , and the like ; and also those that are not communicable , but essentially proper to god , as omnipotencie , omnipresence , and the like ; and hereupon hee may acknowledge god to bee such an one as these declare of , or else as he hath made himselfe knowne in his word : as we see in nebuchadnezar , dan. 4. 34. and yet be not renewed . fifthly , he may feele the sweetnesse of the promises , of remission of sinnes , justification , and reconciliation , and rejoyce in them , as herod heard iohn gladly , mark. 6. 20. that is , he was glad to heare iohn preach repentance and remission of sinnes , hee felt sweetnesse in this ; so hee was content to heare that it was not lawfull for him to have his brothers wife , but he was not content to obey ; in like manner , any man or woman may finde sweetnesse in the promises , and yet not be renewed . sixthly , hee may beleeve the resurrection to life , and hereupon rejoyce after it , because hee beleeves there is areward laid up for the righteous with christ , and may desire to bee made partaker of it with them , and yet not be renewed : for if you looke into this man , none of all these have the first seat in his heart , but they are , as it were , in a second roome , or closet ; for earthlie things have the first and principall seat in his heart , but these come in after , as handmaids or servants unto the other , and therefore have no spirituall tast to him . to make this plaine , let us consider the order of the faculties of the soule : the minde is the principall facultie , and this rules the will and affections : now the minde being earthly disposed , the will and affections can goe no further then the minde guides them : every facultie hath an appetite , and the soule of a man hath an understanding which governes ; now looke what the minde of a man loves or hates , that the will wils , or wils not ; for the will is but the appetite that followes the understanding . againe , every facultie in man hath a sense , and by that it is drawne to affect that which it chuseth , for the desire followes the sense ; and as it is with one facultie so it is with all the other of the faculties ; for the faculties suit all after the senses , and affect that which the minde affects : and thus the will and affections hanging upon the minde , it is unpossible that the will of a man should will and affect any other thing then that which the minde is affected with . but here some questions may be moved : the first question is this ; but is there such light in the understanding as you say , then it seemes that a naturall man m●y by the light of nature come unto true knowledge ? to this i answer , that a naturall man may come for substance as farre as a spirituall man , but not in a right manner ; the apostle saith , rom. 8. 5. they that are of the flesh , doe savour the things of the flesh : and , 1 cor. 2. 14. the naturall man perceiveth not the things of the spirit : where the apostle saith , he doth not know them at all , for he wants a sanctified knowledge of them ; hee knowes them , but not by that knowledge which is wrought by the spirit alwaies accompanied with sanctification ; he knowes them for substance , but not in the right manner , as to be a rule to his life . a carnall man may speake of spirituall things , but not religiously ; that is , with an inward feeling of that in his heart which he speakes of : so also a carnall man may have light , but it is but a darke light ; hee may have light in the understanding , but it is not transcendent unto the rest of the faculties to transforme and enlighten them : and therefore though he have light , yet stil he remains in darkenesse . the second thing to bee considered is this , what it is to be heavenly minded : a man is said to be heavenly minded when there is a new life put into him , whereby he is able both to see and to speake of spirituall matters in a more excellent manner then ever he was : and therefore the apostle saith , ephes. 4. 23. and be renewed in the spirit of your mindes ; that is , get a new kinde of life and light in your soule ; for when christ enters into the heart of any man or woman , hee puts another kinde of life into them than that which hee had by nature ; the spirit workes grace in the heart , and grace makes a light in the soule ; it makes another kinde of light then before ; for before there was but a naturall light , a sight of christ and salvation , but with a naturall eye ; but now there is a spirituall light in his soule whereby he is able to see christ in another manner , and therefore it is called the light of the mind , the boring of the eares , and the opening of the eyes ; that is , there is a change and alteration wrought in him wherby he can perceive spirituall things ; his eares are opened to heare the mysteries of salvation , with a minde renewed to yeeld obedience unto them , making them the rule of his life ; and his eyes are opened to see the excellencies that are in christ , as remission of sinnes , justification , and reconciliation in a more excellent manner then before ; hee is , as it were , in a new world , wherehee sees all things in another mannerthen before . now i doe not say , that hee sees new things , but old things in a new manner ; hee saw justification , remission of sinnes , and reconciliation before , but now hee sees these and christ in a more excellent manner ; there is , as it were , a new window opened unto him whereby hee sees christ in a more plaine and excellent manner , and hereupon hee is assured in the way of confirmation of the remission of sinnes : hee had a generall trust in christ before , and he saw a glimpse of him , but now hee enjoyes the full sight of him ; that is , such a sight as brings true comfort unto the soule . as a man that travels into a farre countrey sees at last those things which before he saw in a map ; he saw them before , but in a dar●e manner ; but now he hath a more exact and distinct knowledge of them : even so it is with a regenerate man , hee saw christ and the privileges that are in christ before , but darkely , as it were in a map , onely by a common illumination , but now hee sees them by the speciall illumination of the spirit through grace : and therefore the apostle saith , 1 cor. 2. 9. the eye hath not seene , nor the eare heard , neither hath it entred into the heart of man to conce●ve of those things that god hath prepared for them that love him : howsoever this place of scripture bee generally expounded and understood of the joyes of heaven , yet , in my opinion , it is much mistaken ; for by this place is meant those spirituall objects that are showne unto a man when the spirit beginnes first to enlighten him ; the eye hath not seene ; that is , which it hath not seene in a right manner : he never saw them in such a manner as now they are showne unto him , he now sees heavenly things in another manner , he sees justification in another manner then before , hec sees remission of sinnes in another manner than before : so likewise hee sees sinne in another hew than before ; for now he sees remission of sinnes follow them as a medicine to heale them : againe , hee sees justification and remission of sinnes in another hew , he sees them in an higher manner then before , he sees them now as sutable to himselfe , and necessary to salvation ; before he saw them as good , but now he sees them as most excellent . as it is with a man that is well , so it is with a man that is not regenerated : now tell a man that is well , of balsome and cordials , what restoratives they are , and what good they will doe to the body , yet hee will not listen unto them because he is well and needs them not ; but tell them unto a man that is sicke and diseased , he will give a diligenteare unto them because they are sutable for his disease : so it is with a spirituall man before he be regenerate , he listens not , he regards not spirituall things ; when hee heares of justification and remission of sinnes hee sleightly passeth them over , because he feeleth himselfe in health , and findes no want of them ; for what should a man take and apply a plaister to a whole place that hath no need of such a thing ? but when hee is once renewed and mortified , then hee findes these sutable to his disposition ; and this is to bee heavenly minded : a naturall man or wom●n may talke of grace , of justification , and remission of sinnes , but they cannot say that these are mine , or that i stand in need of them ; for so saith the apostle , 1 cor. 2. 14. the naturall man perceiveth not the things of the spirit : that is , he may talke of deepe points of divinity , but not by the feeling of the spirit ; he may see god and christ , but not in a right manner . but you may say unto mee , if a man heavenly minded may see thus farre , then when hee comes once unto this estate , hee needs not seeke any further illumination ? to this i answer , that though the spirituall man bee thus minded and enlightened , yet hee must seeke for more ; because this knowledge is but in part ; for wee know but in part , saith the apostle , 1 corinth . 13. 12. that is , though wee know much of heavenly things , yet it is but a part of that wee ought to know , or that wee should know : therefore wee must ever bee breeding in the spirit , wee must bee ever growing towards perfection : now there can bee no growing till the minde bee enlightened , for this is a worke of the minde ; and so farre as the minde is enlightned , so farre is the will enlightened , and not onely that , but the rest of the faculties are enlightened accordingly . but you may againe say unto mee , if this light which you speake of be seated in the mind , then how farre doth this light redound unto the rest of the faculties , seeing the other seeme not to bee sensible of this light , because many times there is such rebellions in them ? to this i answer , that earthly and heavenly mindednesse is seated in the understanding , will , or mind of a man : as for example ; a lanthorne is the proper seat of a candle , now it receives not the candle for it selfe , neither keepes it the light to it selfe , but it receives it in to preserve light , and to communicate it to others ; even so doth the understanding , it doth not onely receive light for it selfe alone , but by preserving of it , it doth communicate his light to the good of the rest of the faculties : so the apostle saith , you are begotten by the word of truth , iames 1. 18. now truth is properly in the understanding , it is first there , and thence it doth communicate unto the rest of the faculties by redundance ; i say by redundance , but not by infusion ; that is , the light that is in the understanding doth redound to the enlightning of rest , but it is conveyed to the rest by the spirit , and so a man is renewed . now for the better explayning of this , wee shall shew how the understanding being enlightned , may doe good unto the rest of the faculties . first , the reason or wisdome being first enlightned , it rests not there , but flowes by a redoundancy unto the other faculties , and thereupon may take away those lets and impediments unto good : as thus , whereas ignorance or infidelity was formerly a hinderance unto good things , making him that was ignorant , uncapable of the mysteries of salvation , so that he could not beleeve the promises of the gospell , he could not bring his will and affections to embrace the truth ; which ignorance is now taken away by that light that is communicated unto him by the understanding . secondly , although the understanding cannot remove feare and anger , because they are qualities of nature , and evill dispositions of the soule , which it got by adams fall ; yet it may hinder the growth of them , it may withstand the actions of them . as a pylot cannot hinder the raging of the seas , it is not in his power to make them calme , yet he can , by using meanes , doe so much as to save his ship : so a regenerate man , though he cannot stay his impatient anger and feare , yet hee may keepe himselfe from the actions of impatient anger , and so bridle his immoderate feare , that hee may not be distracted with it . thirdly , the understanding may doe much good by instructions , when it is renewed , and therfore it comes many times that the rest of the faculties are overturned by the reason ; as thus , when the will and affections are immoderately set upon a wrong object , the minde comes and instructs the will and affections of the vilenesse of the object , and the danger that will ensue ; and then contrarily informing them of grace , propoundeth heavenly objects unto them ; hereupon they become affected with them , and so are turned by the reason . fourthly , it may doe much good by the ruling of them , for the understanding is the superiour faculty of the soule , and therefore it becomes a guide unto the rest : now if the understanding be enlightned ( as i told you ) it doth communicate his light by redundancy unto the rest of the faculties , then it must needs follow that the understanding being enlightned truly with grace , and the other faculties partaking thereof , they must needs be ruled by it . every inferiour is ruled by his superiour , or at least should be so ; so every faculty should be subordinate unto the minde : now if there be a rebellion in them , it is the disorder of the soule , as the other is the disorder of the state. thus much for the explaining of these points , namely , what it is to be earthly minded , and what it is to be heavenly minded . the first use then shall be , to reprove sharply such as favour the members of this body , and are inordinately affected with this earthly mindednesse , such also as cannot deny these members any thing that is pleasant unto them , whereas they should be suppressed and mortified by the spirit . the rich man feeds these members with his riches , the covetous man with his covetousnesse , the proud man with his pride , and the ambitious man with his vaine-glory , when as these are their greatest enemies , howsoever they are couzened by them ; but if they did but know , if they were but truly enlightned with grace , they would perceive the evill of these members , and how great an enemy this earthly mindednesse were unto them , and then they would starve their bodies , sooner then they should deceive them of their soules . for first , as there is nothing more hurtfull unto man than earthly mindednesse ; so , secondly , there is nothing more hatefull unto god ; and thirdly , there is nothing more contrary unto the profession of christianity , than the loving of those earthly members . for the first , i say that there is nothing in the world more hurtfull unto man than earthly mindednesse , because it makes him worse than the beasts ; the beasts doe not sinne , but these earthly members are the cause of sinne in us , and sinne takes away the excellency of the creature . innocency is the excellency of the creature , simply taken as he is a creature , and this was all the excellency that we had in adam , but sinne tooke away that excellency : therefore what iacob said of reuben , gen. 49. 4. when he had defiled his bed , thou hast ( saith he ) taken away my excellencie ; that is , that which i outwardly respected most , may be said of every lust ; for what a man keepes , that is his excellency ; the wife is the husbands excellency , and therefore when shee is defiled , hee hath lost his excellencie ; for as a man keepes or loseth that outward thing which hee most respecteth , so he keepeth or loseth his excellencie : the starres that fall , when they are in the element they shine and give light , and then they are said to keepe their excellencie ; but when they once fall then they lose their excellency , because they have lost their light and splendor ; so men are said to lose their excellency when they give way unto their lusts . and the reason is , first , because when the mind affects earthly things , it mingles together two contraries , grace and christ , with sinne and the world , and so ecclipseth the excellencie of the one with the basenesse of the other : as when gold and drosse are mingled , the basenesse of the one doth corrupt the other , so as the excellency thereof doth not appeare ; but mingle gold with silver , or let it be alone , and then it keepes his excellency , and is not ecclipsed : even so , when a man is earthly minded , and his affections are set upon base objects , with that enlightned knowledge he hath , he mingleth an ignoble and base object together , and so loseth the excellency of it . now there is nothing that can make a man to lose his excellency , but sinne ; for other things that happen unto a man are not able to take away his excellencie , as reproches and imprisonments in the world ; for a man may keepe himselfe heavenly minded for all the reproches and imprisonments that he shall meet withall , if hee can keep out sin ; al other things are unto him but as a candle in a dark night , which makes a man see his way the better ; so all things in the world cannot ecclipse the grace of a christian , but in the hardest estate hee will so keepe his heavenly mindednesse that his grace shall the more appeare . secondly , sinne pierceth men through ; for that which is said of riches , 1 tim. 6. 10. is true of every sinne , it pierceth them through with many sorrowes ; that is , it wounds his soule , and makes him to draw to his owne destruction : againe , sinne having once gotten possession , will have no deniall ; if once you give way unto it , it is restlesse ; for when a man hath satisfied one lust , another comes to bee satisfied , till at last his heart is hardened , and his conscience hath lost all sense , and when it is thus with him hee is drowned in sinne : hee is , in this case , like the silke-worme , that never rests turning her selfe in her web till at last shee destroy herselfe : so earthly minded men , when they are once catcht in this snare , they never rest turning themselves from one sin unto another , till at last they destroy themselves . secondly , there is nothing more hatefull and offensive unto god then when a man is earthly minded ; for when a man is earthly minded , hee sets up idolatry in his heart : i speake not of the bodily prostration , howsoever in time it may be hee will be such an one ; but i speake of covetousnesse , that spirituall idolatry of the heart , as the apostle cals it ; which is when the heart is once sotted with these earthly things , that it drawes all the faculties of the soule after them , so that the commandements of god become a burthen unto him . now there is nothing in the world more odious unto god than to be an idolater , for hee is a loathsome creature , one whom god hath left to himselfe : now god never leaves a man till hee forsakes him ; but when he doth forsake god , then he is left to himselfe : and this is properly called the hatred of god , for then god with-drawes from a man his spirit and speciall providence , because hee loathes him : and as it is with us , what a man loaths that he hates , and wee know that a man cares not what becomes of that which he hates ; so it is with god in this case : for , i say , the turning of a mans heart from spirituall things to earthly , is the setting up of idolatry in the heart ; and nature her selfe abhorres to have the affections drawne away : for as an adultresse is odious unto her husband , because her heart is drawne away from him ; so an idolater is odious unto god , because it drawes away the heart from god : and therfore the apostle saith , iam. 4. 4. know you not that the love of the world is enmitieto god ? that is , if you love the world it will make you commit idolatry , and then you are at enmity with god , and so consequently god and you are at odds , you stand in defiance one against another ; for who is at greater enmity with god than an idolater ? the third thing to be considered , is , that there is nothing in the world that lesse beseemeth a christian man or woman , especially one that professeth religion , than earthly mindednesse ; for this cause an unregenerate man is compared to a swine , because all his delight is to paddle in the world , and to be wallowing in it , as in his proper place ; for what would you have a swine to doe , but to delight in things that are agreeable unto his nature ? but for a man that professeth religion , to fall from his religion unto prophanenesse , and to the love of the world , this is most odious unto god , this god hates with a deadly hatred , this is a despising of god , and a trampling under foot the bloud of christ : it is nothing for a prophane man that hath not given his name unto christ , to lye wallowing in the world , and to goe from one sinne to another ; it is , as it were , but the putting off one garment to put on another , which is not unsecmely ; or the pulling of a ring off one finger to put it on to another , wherein seemes no undecency ; so the sinnes of prophane men seeme not to be unseemely in regard of the persons from whence they come ; for there is no other things , at leastwise better things , to be expected from them : but for one that hath professed christ , after long profession to fall greedily unto the world , this is unbeseeming a christian man ; other things are contrary unto grace , but this forsaking of the world is sutable unto grace . for a covetous man that is profane , there is no contrariety in that , it is sutable unto his disposition , but for any man that hath tasted of heavenly mysteries , as the apostle saith , heb. 6. 6. to fall away into a swinish disposition , as to covetousnesse , or pride , hee shall hardly be renewed by repentance ; that is , he will hardly scrape off that blot of relapse : nay , many times the lord meets with such by great judgements ; as salomon in his youth how did he maintaine religion , yet in his age how fearefully did he fall into idolatry ? asa being young , honors god in his youth , yet he fell away in his age , & the holy ghost hath branded him with three fearefull sins : and so ahaziah , he fell away from god to idolatry , and in his sicknesse sent to witches to helpe him : how unanswerable were the ends of these to their beginnings ; therefore take heed of apostacy . i speake of this the more , because wee see daily many in their youth are marvellous zealous , and pretend great love unto religion , and yet if you marke the end of these ( i speake not of all ) who greater backsliders then them ? and indeed this backsliding many times proves the portion of gods children ; the most holiest , and dearest of gods saints many times are subject unto this alteration , and yet be deare & precious in the sight of god : as we see in david and peter . but there is great difference betwixt the slacknesse of the saints , and the wicked , backsliding : the godly they may slacke , but it is but for a time ; he is cold and remisse in the duti●s of holinesse , but it lasts not , it vanisheth away : on the other side , the wickedlye & continue in apostacy unto the end ; in these it is naturall , but unto the other it is but the instigation of the devill working by some lust upon one of the faculties . now slacknesse or coldnesse of gods children may seeme to proceed from a threefold cause : first , from that hollow ha●tednesse that is in the children of god , which like a hollow wall fals when it is shaken , because it was not firm : so their hearts being not firmly established in grace , nor rooted in the knowledg of christ , when afflictions or reproches come , it shakes down that hold which they seemed to have of christ. secondly , the next cause may proceed from the evill example of men , which by their insinuation may draw their affections away , and carry them from that love that they had towards god : therefore take heed to the insinuation of wickedmen , they will first labour to know the desire of your heart , and then they will fit themselves accordingly to deceive you ; and besides , the devill workes effectually by them . thirdly , the last cause may proceed from this , that he is removed from under a powerfull ministery which formerly he lived under , unto a carelesse shepheard , or at least an unprofitable one ; hereupon he may grow remisse and cold in the duties of religion : but neverthelesse although this ariseth from men , yet the cause is in themselves ; for what is the reason that they fal , but because they find spirituall things dead in them , and an in-lacke of grace . therfore i beseech you take heed of falling away , for if a man should runne in the wayes of holinesse , and catch heat ; that is , bee enlightned , and then sit downe in a consumption of grace , or fall sicke of the love of the world , surely it is a fearefull sinne : therefore let this teach every man to take heed to his standing . first , for those that doe stand , let them take heed that nothing take away their hold , whether it be profit , pleasure , or delight : these the divell will use as instruments to beguile you , but take heed that you bee not deceived by them . secondly , for those that have fallen unto earthly mindednesse , let them learne with philadelphia to repent , and to doe their first workes ; that is , let them labour to get out of this condition . thirdly , for those that have not yet tasted of the sweetnesse of christ , let them here learne to be ashamed of themselves , because they have neglected so great salvation : and those that have had the meanes of grace a long time preacht unto them in the evidence of the spirit , and yet have not beene renewed ; that is , have not left their swinish disposition , may here be ashamed . but it is a hard matter to perswade the world of the truth of this point ; the ministers may speake and perswade , but it is god that must change the heart , and make the man willing to have his corruptions mortified . we speake but to two sorts of people , young men and old : first , young men when they are perswaded to forsake the world , they reply , it stands not with their youth to set upon this worke ; they are not able , or at least not willing , to leave their pleasure . secondly , old men , when they are perswaded to forsake the world , reply also and say , they have been instructed , & have made choyce of this , and therefore arenow unwilling to repent of their earthly mindednesse , lest they should be reputed remisse and weake in their judgements ; & therfore now they will not change their estates which they have lived so long in . but howsoever it is hard for a man to draw men out of their swinish condition , yet it is an easier worke if god will be the instructer , if hee doe put his spirit into the heart , it will easily expell the workes of the divell , those strong holds that satan hath in the heart : now the reasons that make men minde earthly things , to sticke so fast unto them , are these : first , because earthly things are present . to this may bee rereplyed , it is true , earthly things are not at all to come , for that which we have is present ; those things of the world which wee enjoy and have in possession , are present , as riches , honour , and the like : yet there are other things that are present which are of a higher nature , which we ought to set our hearts upon , if we will be lead by presents ; for joy in the holy ghost is present , and justification is present , and regeneration is present , remission of sinnes is present , reconciliation is present ; and you will say that these are farre better than the things of this world : but say that these were not present but to come , yet we account it a part of wisdome to part with a thing present that is of smal account , for hope of a better afterwards ; who is there that will not part with a smal thing present , upon condition of enjoying of a greater afterwards ? the world and the things of the world are nothing in comparison of grace and salvation ; therefore what if thou forsake all these things , upon condition you shall get eternall life for them hereafter . for this is the difference betweene reason and sense ; nature is carried away by sense , it delights in that which it feeles , now sense is present ; but reason goes according to judgement , and rests upon hope : therefore let the children of god use their spirituall reason in the forbearing of present worldly delights , in hope of enjoying of better things ; and take heed of sense , bee not led away by it , for it is usually a great meanes to draw our heart and affections from grace to earthly things . luk. 15. 23. the rich glutton when hee was in torment , had this answer from abraham , sonne , remember that thou in thy life time hadst thy pleasure ; that is , thou hadst it then when it was not a time for pleasure ; thou wast led away by sense , and now thou must be punished . the apostle , iam. 5. 5. pronounceth a woe upon rich men , because you received your consolation here , that is , youhave received plesure in a wrōg place , for the earth is no place for true pleasure ; therefore you have received your consolation : you can expect no other pleasure herafter , for you have sought true content where it is not ; therfore woe unto you . a man that minds earthly things is like a man that hath a great graspe , which cannot hold any thing more , except he let fall that which he hath . earthly minded men , they have their hearts full of earthly things and pleasure , and therefore it is not possible that they should gripe christ & grace , except they let fall that g●ipe that they have already of earthly things : therefore this is a false reason that men doe object . the second objection is , because earthly things are sensibly felt , and in things that are sensibly felt , there is sweetnesse ; but as for other things , they are onely conceived by the imagination , as grace and other spirituall things . to this i answer , men in this are exeedingly deceived ; for if the lesser faculty be sensible , then much more the greater faculties ; and if the inferiour part of the soule hath a sensible taste , then certainly the superiour part of the soule is the more sensible part ; for the greater faculties have the greater sense , and as they are larger so they grow deeper . to explaine this , take a man that hath an afflicted conscience , as the conscience is the greatest faculty , so it hath the greatest sense in it ; for what it apprehends it is presently sensible of , whether it be joy or sorrow . now in the matter of sense betweene the superiour and inferiour faculties , the schoolemen make a threefold difference . first , say they , that sense which the understanding or mind hath , is permanent , it lasts for ever , because the things themselves are permanent ; it feeles grace , justification , remission of sinnes , it feeles god , and christ , and the spirit ; but the sense of the other faculties vanisheth and passeth away : as a man that hath for the present tasted a sermon well , and another hath tasted a good worke , or a good turne done , which in time are forgotten ; the remembrance of them lasts not for ever . secondly , these naturall senses are but for the present ; that which you now taste is present , that which you tasted before is gone , this is the nature of these faculties ; but it is not thus with the understanding . thirdly , these senses lessen through defect and wearinesse ; a man will bee weary with eating of honey , though it be pleasant unto the sense ; a man is weary with meat , and with sleepe , with rest , and with pleasure , when as these are delights , and very pleasant in the fruition ; but over much of any of these makes them a burthen : but the spirituall senses are not so , for they are endlesse ; justification , remission of sinnes , and reconciliation , are without end ; therefore labour to finde the sweetnesse that is in god , rest not till thou get the spirit which brings grace into the heart ; and doe but talke with those that have tasted of this sweetnesse , that have first tasted of earthly things , and now have tasted of spirituall , and they will tell you of the excellency of the one above the other . heb. 11. 14 , &c. they declare plainly , that they seeke a citie , not in this world , for then they might returne , but a heavenly place . the third objection is , because of the opinion and speech of men concerning these earthly things ; and this hath a great force : esa. 6. 5. woe is me , for i am a man of uncleane lippes , and dwell in the middest of a people of uncleane lippes : that is , i shall have a base opinion of this people , if i shall prophesie unto them . so , mat. 24. 11. many false prophets shall arise , and deceive many : that is , men shall be taken in a trap to doe evill , by the false opinion and speech of the multitude ; for men that fall into errours , are alwayes drawne by fancy . to this i answer , first , you shall finde them but mouth-friends , and therefore when they perswade men by speech and opinion , it is because they would deceive ; and therefore i beseech you take heed of them : it is a dangerous thing when the devill will plow with our heifer ; that is , when hee will use our fancy and appetite as an instrument to draw us to sinne : you see the danger that adam fell into , when eve was made the instrument , by being led by fancy and opinion ; the devill shewes her the excellency of the apple , and by his perswasion shee is drawne to taste of it . so i read of a martyr , who when hee came to suffer , his friends perswaded him to turne ; he answered thus , you speake it out of love , but there is one within who is mine enemy , that perswades you thus to speake . in like manner say you , that the opinion and speech of men is good , but there is an enemy within that useth deceit . we have a proverbe , it is good telling of money after ones father ; so it is good trying the speeches of the dearest friends , lest there be deceit in them . secondly , to this i answer , to bee sure not to be deceived by the false opinion of men , it is to get sound knowledge in the word , and from it to gather a peremptory conclusion , that wee will not be drawne no further than we are warranted by that : now a man must looke that hee stand upon his owne bottome , and not wholly on another mans judgement . a man that sets himselfe upon a good ground , will stand fast when others shake and fall ; now this ground is the word of god : and when wee have this ground , to resolve with ioshua , that whatsoever others doe , i and my house will serve the lord : and peremptorily to take up the resolution of peter , though all the world should for sake christ , yet we will not . i say , a peremptory will to doe good , is good ; though wee have not power to effect it : but wee must looke that it be upon a good ground ; for wee must know that the way to heaven is not a broad footway , where many footsteps appeare , as a path-way is to a great city ; but it is a narrow way , & therfore we must throng hard : besides , there are not many going that way ; & therefore we must not give eare unto the opiniō & speeches of the multitude . you know a man of understanding , if a child come unto him and speake of his rattles and bables , he will not answer him , because they are too base things for him to talke about ; and if hee doe speake unto him , it is because the childe wants understanding to conceive of other things : so it is with carnall men , as the apostle saith , 2 pet. 2. 12. they speake evill of those things they know not , because they want spirituall knowledge : they are like a countrey-man , that comes , and seeing one draw a geometricall line , beginnes to wonder what it meanes , marvelling that hee will spend his time in drawing of such a line , though hee knowes well the use of it that drawes it ; and to this purpose the apostle saith , 1 pet. 4. 4. they marvell that wee runne not with them unto the same excesse of riot : that is , they cannot see the reason why wee should not bee as prophane as they . the fourth reason wherefore men will not set upon these corruptions , is , because of a false opinion and overvaluing of them , and therefore they thinke they doe nothing in the getting of them but what they deserve , and that they are worthy their labour and paynes . to this i answer ; let men looke unto this , that they be not deceived in them , and compare them with the scriptures : for if you judge of things as the scripture doth , it will appeare that the reason is false , but if you doe not , although they bee vanity , yet they will deceive you whatsoever you esteeme of them ; for the truth is , that there is nothing in them but vexation of spirit ; you shall finde great inticements , and much evill in them : besides , they will fill your hands full of much evill and bloud ; that is , they will give thee no true joy : for what joy hath the murtherer of his murther ? now the reason wherefore they cannot give true joy , is , because they are under the faculty of joy : as the eye is weary quickly with looking on a small print , but let the print bee sutable unto it , then it will delight in it ; so it is with the facultie of joy , if there were no wearinesse brought to it by them , then men would not be weary in the acquiring of them ; but wee see there is such an awkwardnesse in the mindes of men for the getting of them , that it weares the minde , but satisfies it not . ier. 9. 23. saith the prophet , let not the wise man glorie in his wisdome , nor the strong man in his strength , nor the rich man in his riches : that is , hee hath no cause to glory in any outward thing , because it is the lord that sheweth judgement , and can dissolve any creature to nothing ; but if he will glory , let him glory that hee knowes god ; for the true knowledge of god bringeth true comfort and joy. but it is not so with the creatures , for there is no creature can bring good , or doe good or evill without god ; i say , no creature can bring comfort unto a creature without god ; for god , if hee is the sustainer of all creatures , so likewise he is the author of all . but if wee come to spirituall comfort , god doth not communicate it unto any creature , no creature hath part of it : the creature nourisheth us not simply as it is a creature , but it becomes nourishable by reason of that which is put unto it ; as the fire brings light and heat , heat is the matter of the fire , light is but a thing or quality that depends upon it : so the matter of every comfort is god , and of all things in the world , though the instruments that doe convey this comfort bee a creature : therefore you may have the huske when you want the kernell , that is , you may have these outward things , and yet want the sweetnesse of them . and this is when god turnes away his face from a man in the creatures , then the comfort in the creature is gone ; and therefore david prayed , turne not thy face away from thy servant : that is , take not away my comfort . all mens comforts stand in gods face : let a man bee never so rich , let him have wife and children , lands and possessions , give him what outward things you will , and what joy and comfort is in them if gods face be turned away ? ahab is rich enough , and haman hath a wife and children , and yet what comfort and joy had they in them ? it is not the creature that can yeeld true comfort , but it is the all-sufficiencie that is in god , and from him derived unto them : as for example , take a man that is in despaire , tel him of the world , make large promises unto him in this kinde , none of all these will comfort him , they are so farre from ministring comfort , that they adde unto his sorrow , especially if his gri●fe be for a matter of sinne ; but tell him of god , and his sufficiencie of christ , and of justification , and remission of sinnes , then hee will beginne to have some joy in god : and as the presence of god is now most comfortable , so in hell the knowledge of god and his presence shall bee their greatest torments . therefore let my advice be unto you that which the prophet david gives in the like case , psalm . 62. 23. trust not in oppression , and if riches increase , set not your hearts upon them : that is , set them not so upon them , as to place your happinesse in them . the use then may serve for the just reproofe of all earthly minded men , and for exhortation unto all to leave their earthly mindednesse : let us all therefore labour to deprive our selves of all inordinate desire of them ; especially it concernes those that abound in them , to keepe a strong watch about their hearts , lest this viper lay hold upon them : for as it is a hard thing to keepe a cup that is full without spilling , so it will be a hard worke for those that have their closets full of earthly things not to have their hearts taken up with them ; and therefore our saviour saith , it is a hard thing for a rich man to enter into the kingdome of god. what is the reason of this ? because it is hard to have abundance of outward things , and not to put trust in them : and what is said of riches may bee said of any other outward thing whatsoever , whether it be pleasure , or honour ; for these all worke the heart of a waxie disposition to evill , so as it will take any impression , it will be ready to receive into the soule any sinne , or imbrace any object , and carry the impression of it unto action . now what should move us to morifie these earthly members ? the first motive is , because if wee doe not moritifie them , the divell will ensnare us by these earthly members , though we seeme not to be within his power : as a dogge that hath broken away from his keeper , yet going with his chaine he will the more easily bee taken ; so these earthly members are as a chaine , whereby the devill layes hold on us ; therefore if you would not be taken by satan , then mortifie these earthly members . the second motive to move us to mortifie these earthly members , is , because one earthly member , or the reigning of one sinne in us , tyes us fast from god , and bi●des us fast to the devill : now what matters it whether a man bee tyed with one chaine , or twenty chaines if he be tyed fast ; so what matters it whether he be yed with one sinne , or many sinnes , if one keeps him from god : for as one grace , truly wrought by the spirit , makes a man righteous ; so one raging sinne makes a man unrighteous . men thinke that they may retaine some sinne , and yet be righteous ; but i say , if thy heart be set upon any earthly thing , if it be but an immoderate care for these earthly things , or if it bee but feare of such or such a man , which may seeme to be but a small thing , that tyes thee from god ; i say , if you looke unto such a man , if a matter of conscience come before thee , and thou dare not doe justice for feare of him , but will in this case rather breake with god , it is a signe that there is no true grace in thee , thou art as yet earthly minded : but if thou bee heavenly minded , thou wilt set thy resolution thus ; this thing i know to be just and right , it is a matter of conscience , though all the men in the world should be angry with me , yet i will doe it . and therefore our saviour saith , except hee deny himselfe , he cannot be my disciple , luk. 9. 23. that is , if hee cast off all selfe-love of these outward things , so as he will not set his heart immoderately upon them . but it is now farre otherwise with men , they will doe as other men doe ; like the planets , they will turne euery way ; and therefore it is impossible but satan should catch these men , because they love to play with his bait : deceive not thy selfe , if thou forsake some , and doe not forsake all , thou art as yet not heavenly minded : for a man may not be altogether covetous , and yet not renewed ; hee may not gripe so fast after the world as another , and yet not bee depending upon god , such an one is but an earthly minded man : so a man may be religious a while , and hee may deny himselfe either some sinne , or else the company of wicked men , and yet when he comes but unto this , that hee must deny himselfe in all his pleasures , here he stands at a stay , gods grace and salvation and he parts , hee will not buy it at so deare a rate as to lose his pleasure in these outward things . but you will say unto me , how shall we doe to get this loathing of earthly things ? therefore , for the better helping of you unto this worke , we will now come downeto consider some meanes by which you may obtaine it . first , if you would get a loathing of earthly things , the first meanes , is , to get a sound humiliation : for what is the reason men doe so minde earthly things , and why they doe not place heavenly things before , but because they have not felt the bitternesse of sinne . now the true ground of humiliation , is the hating of sinne , out of love unto god : but men turne it another way , they make another ground of humiliation . for first , it may bee they are humble because the feare of judgement that is present , or one that is likely to ensue , but not for sinne as it is displeasing to god ; their heart , it may bee , is broken , but it is not made better . secondly , it may be they are humbled because of some generall losse of outward things , or of some generall judgement that is befallen the land ; or it may be a particular losse of credit , or the like , but not for any particular sinne . thirdly , it may be there was a deeper ground , the persons of some men that were rich , but now are fallen , and therefore because their hopes depended upon this man , and now being unable to helpe them , they are dejected . but this is a false humiliation ; for true humiliation consisteth in an abstaining from sinne , because it is displeasing unto god ; and a raising up of the heart by faithin christ to beleeve the promises both of justification , and remission of sinnes , and then from hence flowes a loathing of sinne . secondly , if you would get a loathing of earthly things , you must remember the royaltie of the spirituall things , what the excellencie of them is ; they farre su●passe all the things in the world : grace hath the greatest power in it , it is able to quench fire , to stop the mouthes of lions , heb. 11. 34. now if men did but beleeve that there were such a power in grace , they would never bee brought to minde earthly things : therefore labour to ground your selves in the true knowledge of god , get good arguments in your selves of the preciousnesse of heavenly things ; for if a man be not thus grounded , but shall see greater arguments to the contrary , hee will presently beginne to suspect that spirituall things are not the best . now when a christian is thus grounded , hee is able to discerne things of a contrary nature ; therefore bring them unto the triall , and the more you try spirituall things by a sanctified judgement , the more excellent they will appeare ; but if they be not spirituall things , the more you looke upon them , the baser they seeme to be . thirdly , if you would get a loathing of earthly things , then labour to keepe a constant and diligent watch over your hearts ; for when a man sets his heart and mind upon earthly things , they will worke carelesnesse and remisnesse of better things ; it so possesseth his heart with feare , that hee altogether neglecteth spirituall things ; it will make thee carelesse in prayer , and other holy duties . take heede therefore of filling thy heart with earthly things , for it will take away the rellish of spirituall things ; and if once the sweetnesse of them be gone , thou wilt make small account of them : take heed of too much pleasure , for then you will neglect prayer in private ; and take heed of abundance of riches , for they haue a drawing power in them : and here what christ spake unto the church of smyrna , rev. 3. 8 , 9. i know thou art rich , &c. may be said unto you , i know you are rich , by the great labour ye take after the riches : men take much paines forthe getting and keeping of earthly things , then how much more should they labour to get and keepe spirituall things ; labour to keepe your hearts in tune , labour to keepe a rellish of spirituall things in your hearts , and expell whatsoever is contrary unto it : take heed of immoderate love of riches , pleasure , or honour ; take heed that you incroach not upon the sabbath , set that apart for the inriching of your soules . i speake not this because i would have you carelesse in your places and callings , but i would have you cast off all unnecessary occasions and businesses which you draw upon your selves , by reason whereof ye neglect better things . it now remaines that i give you some meanes to get heavenly mindednesse . the first meanes , if you would get heavenly mindednesse , is this , you must labour to get faith ; for the more faith thou hast , the more thou art in heaven : faith overcomes the world , which sets upon us two wayes : first , by promising things that are good ; secondly , by threatning that which is evill . now faith overcomes both these : for , first , the world tels thee , that if thou wilt be earthly minded , thou shalt get respect and credit , thou shalt get an inheritance , thou shalt be a king ; but faith tels thee , that if thou wilt be heavenly minded , thou shalt get credit and respect with god and his angels , and an inheritance undefiled , immortall , which fadeth not away ; thou shalt be as a king , and a prince here in this life , over the world , the divell , and thine owne corruptions , over all these thou shalt bee more than a conquerour , and have a crowne of glory in the life to come . secondly , the world tels thee , that if thou wilt not be earthly minded , thou shalt lose thy wealth & riches , thy honour and thy credit , nay , thy life also ; but faith tels thee , that if thou beest earthly minded , thou shalt lose thy spirituall life , and riches , and shalt be poore in the graces of the spirit ; thou shalt lose honour and credit with god and his children ; nay , thou shalt lose eternall life . thus faith overcomes our inordinate affections to the world , and makes us heavenly minded . the second meanes , if you would get heavenly mindednesse , is this , you must labour for humilitie : this is that which the apostle iames exhorts us unto , iam. 4. 8. clense your hands you sinners , and purisie your hearts you double minded ; and then humble your selves , cast your selves downe , and the lord wil raise you up . where we may note , that before our hearts & hands can be clensed , we must be cast downe . this we may see in the parable of the sower , luk. 8. 8. two of the sorts of ground were not fit to receive seed because they were not humbled , and therfore the word had not that effect in them as it had in those that were humbled , plowed , and had the clods broken . it is with an humble soule , as it is with an hungry and thirsty man ; tell him of gold and silver , hee cares not for it , onely give him meat and drinke , for that is the thing he most desires , and stands most in need of : or like a condemned man , tel him of lands and possessions , hee regards them nothing at all ; for nothing will satisfie him but a pardon : so it is with a christian that is humbled and cast downe under the sense of the wrarh of god for sinne ; tell him of any thing in the world in the most learned and excellentest manner that possibly you can , yet nothing will satisfie him but the love and favour of god in christ , hee can rellish nothing but heavenly things ; nothing will quench his thirst but the imputed righteousnesse of christ. thus you see that humilitie is an excellent meanes unto heavenly mindednesse . the third meanes , if you would get heavenly mindednesse , is this , thou must labour to get thy judgement rightly informed , especially concerning earthly things : the reason wherefore men are so besotted with the world , is , because they doe not conceive of the things in the world so as indeed they are , they thinke better of them then they deserve , and looke for that from them which they cannot afford them : therefore heare what the preacher saith of them ; salomon saith , that they are vanitie and vexation of spirit ; yea , he cals all vanity : and in another place he compares them to things that are most variable , and most uncertaine , as to grasse that withereth , to a shadow that is suddenly gone ; this is the esteeme that the wiseman had of earthly things . and thereby we may see , that they are not truly good , because they are uncertaine things , and promise that which they cannot performe unto us ; for at the best they are but things wherein , as through a crevice , we have a small glimpse of the true good ; yet they themselves are not over-good , because they are not the cause whereby the chiefe good is produced ; neither are wee able to keepe them , for at such or such a time they will bee gone ; so that they are neither true good , nor our good : and therefore this should weane us and our hearts from them . but let us strive to set our affections on things that are durable good , and substantiall good , which will not deceive us ; and will promise us nothing but that which it will performe farre beyond our deserts : therefore labour for a right informed judgement . the fourth meanes , if you would get heavenly mindednesse , is this , labour to get a sight into the all-sufficiencie of god : remember what the lord said unto abraham , i am god all-sufficient ; walke before me and bee upright . god is an all-sufficient god for generall good ; things of this life are at the best but particular good ; as health is a particular good against sicknesse , wealth and riches a particular good against poverty , honour and credit a particular good against disgrace ; but god is a generall good , and the fountaine of all goodnesse : other things are but created , like cisternes , that good they have is put in them ; therefore the lord complaines of the people , ier. 2. 13. they have forsaken me the fountaine of living waters , and have digged to themselves cisternes that will hold no water ; that is , they have forsaken god the fountaine of all good , and have chosen unto themselves the creatures , that have no more good than that which comes from god , the fountaine : as a man that forsakes a fountaine that continually runnes , and betakes himselfe to a crack'd cisterne that hath no water but that which commeth from the fountaine , and is also subject to lose his water ; so when men set their hearts on earthly things , they forsake god who is all-sufficient for them , and seeke to his creatures which are insufficient and unable to helpe themselves : therefore you ought to thinke of these things to the end you may be heavenly minded . the fifth meanes to get heavenly mindednesse , is this , to remember from whence thou art fallen , rev. 2. 5. this is for those that have beene heavenly minded , and now are earthly minded . it is with many christians as it is with the shadow on the diall , the sunne passeth and they know not how : or as a man going to sea , first hee loseth a sight of the townes and houses , then the sight of the churches and steeples , and then hee loseth the sight of the mountaines and hils , then at last hee seeth nothing but the motion of the seas ; so there are many christians that make a godly shew of profession at first , but by degrees they fall away , till at length they become nothing ; they leave the good profession , and take up an outward professing of christianitie , and doe all in hypocrisie : it is with these men as it is with a man that hath a consumption in his bodie ; first , he growes weake ; secondly , he loseth his colour ; thirdly , hee loseth his rellish and taste , and this is the most dangerous of all : so it is in a spirituall consumption ; first , they are weake and feeble to performe holy duties ; secondly , they lose their colour , that is , their cheerefulnesse in the performance of holy duties ; thirdly , which is the worst of all , they lose their rellish , they cannot taste wholsome doctrine , they delightnot in the pure word ; and this is dangerous , and hard to be recovered . a consumption at first is more easily cured than discerned ; and at length it is more easily discovered than cured : so it is with the spirituall : the sicknesse and the weaknesse of the soule may at the first be more easily cured than discerned , but when they beginne to lose their colour and taste , it is more easily discerned then cured . this is a marvellous dangerous case , and therefore to prevent this sicknesse of the soule , let men remember from whence they are fallen : i can compare such christians to nothing so fit as unto the image of nebuchadnezar , which hee saw in a vision ; the head was of gold , the brest , shoulders , and armes of silver , the thighes and legges were of brasse and iron , and the feet were of clay : so many christians , at the first , for their zeale , knowledge , tendernesse of conscience , are as pure gold ; afterwards , they grow more cold and remisse in the performance of holy duties , than before ; as also not so carefull in the keeping of a good conscience , and this is worse than the first , even as silver is worse than gold ; againe , they come to a degree worse than that , like brasse and iron , dead and cold to every thing that is good ; then at last they come to clay ; that is , to be earthly minded , minding onely the things of the earth : and therefore if thou wouldest get heavenly mindednesse , and keepe off this spirituall consumption of thy soule , remember from whence thou art fallen . having already shewed you the difference betweene earthly and heavenly mindednesse , and also shewed you the meanes whereby you may get out of earthly mindednesse , it now remaines that we lay downe some motives to move you to this worke . the first motive to move all men from earthly mindednesse , is , because heavenly things are a better object : the desire doth not dye , but change ; the affections and desires are but changed from earthly things to heavenly things : now every desire hath a conjunction with the things that they affect ; if it bee but an earthly desire , it hath a conjunction with an earthly object ; so if it bee an heavenly desire , it hath a conjunction with an heavenly object . now if men did but know , or at least would be perswaded of this , it would bee an excellent meanes to perswade men to leave earthly mindednesse : for what is the reason that men will not professe religion , but because they say , then wee must bee crucified unto the world , and the world must bee crucified unto us ; that is , they must leave al their pleasure and delights . it is true , thou must be crucified unto the world , thou must leave inordinate care of earthly things , all distrusting care , which is a companion of earthly mindednesse in unregenerate men ; now what losse will it bee unto thee , if thou have heavenly affections for earthly ? will not a man willingly part with drosse for gold ? a man that is recovered of a dropsie , what if a necessitie be laid upon him to abstaine from excesse in drinking , would hee not rather willingly leave his desire , than have his disease to returne ? so , what if thy affections be changed from earthly to heavenly things , so as thou dost feele the burthen of immoderate cares cast off thee ? what though a necessitie bee laid upon thee not to entangle thy selfe with the things of this world ; is it not forthy soules health to keepe it from a consumption ? if men would be perswaded of the benefit that comes by this heavenly mindednesse , and that it were but a change of the desire ; not to their losse , but their great advantage , surely they would not bee so backeward from getting of heavenly mindednesse : therefore labour to perswade thy heart of the truth of this grace ; for this doth not so tye a man from the world that hee must not have any thing to doe with it , but it orders a man in the world , it keepes him from all inordinate cares of the world , and all inordinate desires of earthly things , it sets all the faculties of the soule in order , and it sets the body in order : now if men did but know the benefit of this change , they would bee more easily perswaded to leave earthly mindednesse . the second motive , to move all men to leave earthly mindednesse , is , because there is no sweetnesse in these earthly members ; there is an insufficiencie in them , they cannot give any true content to the heart of a man ; and that they cannot doe it , this is cleare by two particulars : first , this ariseth from the mutabilitie of the things ; secondly , it ariseth from the disposition of the persons . first , i say , they can give no true content unto the heart of a man or woman , because they are mutable , and subject to change : now you know that all earthly things are mutable , they have a time of being , and a time of not being : let the heart of a man or woman be set upon any of these earthly things , and the losse of it will bring greater sorrow of heart , by how much more he hath set his heart upon them ; if immoderately , then the sorrow is the greater ; if moderately , the sorrow is the lesse ; but if he set his whole heart upon any thing , whether it bee his riches , or his honour , or his pleasure , the losse thereof will cause much sorrow of heart : now it is onely grace that gives true content unto a christian ; spirituall things they change not , they are constant , immutable , and permanent , as justification , remission of sinnes , and reconciliation , these are not subject unto any change , they cannot be lost ; for when the heart is set upon heavenly things , the comfort cannot bee removed , because the cause of that comfort continues . now comfort in christ is the true content of the soule , and therefore where christ is by his grace in the heart , there is content . secondly , i say , they can giue no true content unto a man or woman , if wee consider the condition and the disposition of the persons , and that two wayes : first , if we consider them as good men , and so belong to god ; or secondly , if we consider them as bad men , and so not belonging unto god , we shall see that outward things cannot yeeld any true content unto either . first , if they be good men , and so belong unto god ; yet there cannot be such sweetnesse in them as to give true content unto the soule . for many times they are a cause , or at least a meanes to draw afflictions from god upon a man : for god is a jealous god ; that is , a god hating spirituall idolatrie . now when the heart of a man or woman is immoderately set upon , when , i say , his heart runs a whoring from god after earthly things , whether it bee after riches , honour , or pleasure , the lord will bee sure to meet with him , and whip him home for it : as we see in david and ely ; if david will set his heart upon absalom , the lord will bee sure to meet with his absalom above all the rest ; if ely will not correct his sonnes , but let them dishonour the worship & service of god , god wil correct them himselfe . and this ariseth from the nature of god ; for god hath a fatherly care over his children , and therefore will not suffer them to soile themselves with the things of the world , nor their affections to be drawne away ; and therefore the apostle saith , that he chastiseth every sonne whom he doth receive ; that is , if a man or a woman doe belong unto god , they shall be sure of sorrow and affliction ; and these are sent unto them to weane them from the things of this world , to purge out of their hearts that sweetnesse that they are ready to conceive in these outward things by reason of that corruption that is in them . secondly , if they be wicked men and doe not belong unto god , yet there shall be no sweetnesse in them ; for if he be not regenerate , outward things are not sanctified , & where theyare not sanctified unto a man or a woman , no sweetnes can be expected from them : and the reason is , because they have not peace of conscience , which proceeds from grace . now howsoever worldly men may seeme to the world to have true content , and to be filled with joy , yet the truth is , it is a sick joy ; for their consciences are ever accusing of them , and they are in a continual feare that they shall lose one another : therefore the lord will be sure to afflict them , psa. 55. 19. the lord will heare and afflict these because they have no changes ; therfore they feare not god : therfore dost thou see a wicked man prosper in the world , and is not subject to such crosses & losses as other men are , it is a foule signe that that man doth not belong unto god , but is one whom god hath appointed unto damnation : for this is the nature of earthly mindednes , it casts out of the heart the feare of god in an unregenerate man ; now where gods feare is not , gods grace wil not help that man. but this is not usual ; for the lord most commonly meets with them here either by afflicting of judgements upon them , or else with sudden death ; but if hee doe not meet with them here , it is because their judgements may be the greater , that when they have heapt up the measure of their sinne , then god wil heap up the measure of their punishment , and the measure of his wrath , to presse them downe unto hell . now what if god deferre the execution of judgement , it is not because there is any slacknesse in god , as if he did not regard them , but the apostle saith , that t is his patience , 1 pet. 3. 20. hee takes notice of it , hee puts it upon record , hee remembers it well enough , but he is a patient god ; that is , he waits for their conversion . now patience is an attribute of god , and every attribute of god is god himselfe ; for there is nothing that is in god but it is god : patience , i say , is one of the attributes by which god hath made himselfe knowne unto us : now when men abuse this attribute of god , hardning themselves from his feare , hee will certainly meet with them : what and if god doe deferre long ? it is not because hee shall escape unpunished ; for saith god , when i begin , i will make an end : that is , i will strike but once , they shall have no more time for repentance , they shall not abuse my patience any more . this is a fearefull judgement of god , when god doth proceed by prosperitie to destroy them ; and it was the judgement the lord threatned against the two sonnes of ely , hophni and phineas , 1 sam. 3. 22. thus you see there is no sweetnesse in outward things for a man to set his heart upon them . the third motive , to move all men to leave their earthly mindednesse , is , because if a man or woman be earthly minded , they cannot be saved : and who is there amongst us that would not willingly be saved ? all men doe desire salvation , and yet there are but few that in truth doe desire it , because their practice of life is not answerable to such a desire ; for the apostle saith , he that hath this hope , purgeth himselfe ; that is , hee will take spirituall physicke , the grace of the spirit , which will throughly purge out this earthly mindednesse , or at leastwise keepe it under , that it shall not bee able to beare dominion in his heart . now i say there is a necessitie laid upon every man to be heavenly minded ; for so our saviour saith , mat. 6. 24. no man can serve two masters , he cannot serve god and mammon ; that is , hee cannot serve god with one part of his soule , and the world with another , you cannot be earthly minded , and heavenly minded ; god will have all the soule or none , god will admit of no co-partnership , hee will not be a sharer with the world of that which is his right . againe , two contraries in nature cannot stand together ; now there is nothing so contrary as god and the world : and therefore the apostle saith , if any man love the world , the love of the father is not in him : that is , if he set the world in the first place , he cannot keepe the love of god , god and his grace will depart from that man : it is a thing contrary to nature to serve two masters , men cannot beare it , for there can be but part serving ; and surely it is not so contrary to a man , as it is contrary unto god ; therefore it is the folly of men that thinke they may retaine their earthly mindednesse , and yet serve god too ; but it is unpossible to joyne these two in any action , and yet be acceptable to god : faith is that which is the ornament of every action ; whatsoever is not of faith , is sinne : now every earthly minded man , is a faithlesse man ; it keepes faith out of the soule , whether it bee love of riches ; or honour , or pleasure , though it bee but a depending on the approbation of such or such a man , it will keepe faith out of the soule ; so saith our saviour , ioh. 5. 44. how can ye beleeve , seeing ye seeke honour one of another , and not the honour that commeth of god ? the cause that they wanted faith , was , because they preferred the approbation of m●n , and sought that before the gifts and graces of god ; for it is unpossible you should beleeve , so long as you retaine any affection of vaine-glory . luk. 9. 23. our saviour gives two markes of a true christian ; the one is , to deny himselfe ; and the other is , to take up the crosse ; therefore it is not onely required that a man deny himselfe the pleasures and profits of the world , and all inordinate affections , but he must also take up the crosse , he must be willing to suffer , for christ , reproach , disdaine , and shame ; for there is as great a necessity laid upon him to suffer , as to deny himselfe : and thinke , thinke not your selves heavenly mind●d , except you finde in you a heart willing to suffer for christ. the fourth motive to move all men to forsake earthly mindednesse , is , because it is the better part , and every man would have the best part ; but it is a hard matter to perswade men that that is the best part , for they say they have felt sweetnesse in them , and therefore now to perswade them , is to fight against reason ; which is hard to be evinced without manifest proofe : first then , we will prove it by authoritie : secondly , we will prove it by reason . first , i say , we will prove heavenly mindednesse to be the better part by authoritie or scripture . as luk. 10. 41 , 42. where in the story of martha and mary , our saviour makes a foure-fold difference betweene earthly and heavenly things ; first , christ saith to martha , martha thou carest and art troubled ; that is , there is much care and trouble both to get and keepe earthly things , these cannot be gotten without great labour , it is a part of that curse which god laid upon adam , that in the sweat of his browes he should eat his bread ; that is , hee should finde much difficultie and labour to get outward necessaries for the sustaining of nature : mary shee sate downe , she was at rest , which showes us thus much , that it is an easie labour , and an easie worke to seeke after grace : indeed it is no labour at all , if wee compare it with the earthly labour ; the one is the delight of the soule , but the other is the burthen of the soule : now that which is the onely delight of the soule is grace , and therefore what the bodie doth to satisfie the soule in this , it accounts of it as no labour to it selfe , for it yeelds willing obedience to the soule : now where there is a willingnesse in any man to doe a thing for another , the performance of the thing is not accounted as a labour to him , but as a delight , because he is willing ; but earthly mindednesse is a burthen to the soule , becavse it is compelled by the unregenerate part to yeeld obedience unto it : therefore you see that heavenly things is the best part , because it is an easie worke . secondly , martha is troubled about many things ; that is , there are many things required to make an earthly minded man perfect , to make him such an one as he would bee : if he have riches , then he must have honor , and pleasure , and a thousand things more , and yet never come unto that which hee would bee ; it may be he is rich , but he wants honour ; it may be he is honorable , but he wants riches ; or it may be he hath both , but hee wants his pleasure , hee enjoyes something , but he wants that which hee would enjoy . but mary hath chosen but one thing , and that is christ , this satisfies her ; but shee hath not him alone , but with him shee hath grace , justification , and remission of sinnes ; one spirituall grace with christ makes christian happy , hee needs not to labour for any other ; if christ be in the heart , hee will draw all grace with him into the heart : and therefore the apostle saith , hee that gave us christ , will with him give us all things else : that is , all grace that wee shall stand in need of . thirdly , martha was troubled , but about earthly imployments , t●ings of little moment in comparison of grace : but maries was for the onething needfull ; namely , grace and holinesse , and therefore christ called it the best part ; and indeed what comparison is there betweene earthly things and grace . fourthly , martha's part is but of corruptible things , subject to change ; they were mutable , there was no solidnesse in them ; but maries part shall never bee taken away from her : now with men , that which will endure the longest , is alwayes esteemed the best : maries shall never be taken away ; which implyes that martha's was nothing so , because it was set in opposition against it . thus you see how christ judges of them , and therefore if you will beleeve christ , spirituall things are the best part . againe , luk. 16. 8 , 9 , 10 , 11. there are foure differences set downe betweene earthly things and heavenly things , whereby christ proves that heavenly things are the best part . first , they make us unrighteous , and therefore they are called unrighteous mammon , vers . 8. they draw the affections away from god , and then a man becomes unrighteous ; but that which makes us truly righteous , is grace ; so then it cannot be denyed but that is the best part that makes us the best . secondly , they are the least part ; he that is faithfull in the least , is faithfull also in much ; that is , all outward things are lesse than grace , though they were never so great ; a little faith , a little sanctification is better than a whole kingdome without this . paul reckons all his outward privileges but dung , in comparison of grace , phil. 3. 8 , 9. which hee would not have done if they had not beene the better part . thirdly , they make us unjust ; he that is unjust in the least , is also unjust in much ; that is , hee that sets his heart upon earthly things , it will so draw his heart from god , that hee will make no conscience of right and wrong ; now that which blindes the conscience is certainly the worst part . fourthly , it makes us unfaithfull ; if you have beene faithfull in a little wicked riches , how will you be faithfull in the true riches ? that is , hee that is earthly minded god cannot trust with any grace ; for earthly mindednesse takes away the fidelity of the creature ; now where there is no true faith , there can be no true repose in that man : a man without faith , is like a house without a solid foundation , no bodie dares trust to it , neither will god trust an earthly minded man with grace . thus you see it proved by scripture , that heavenly things are the best part . now we will prove it by reasons that it is the better part . the first reason is , because christ in the places before-named proved it to be the best part , therefore if you will beleeve christ on his word , heavenly things are the best part . the second reason is , because they make us the sonnes of god , and consequently , the heires of salvation ; wee are , saith the apostle , the sonnes of god by faith in iesus ; but the other makes us the children of the devill : and the third reason , is , because he rewardeth heavenly mindednesse with salvation , but the other he doth not reward . the fifth motive to move all men to forsake earthly mindednesse , ( if none of all these before spoken of will move thee , yet let this move thee ) is this , because all things are at gods disposing ; hee it is ( as the wise-man faith ) that gives riches and honour , poverty and want ; all things are of god , there is nothing in earth , but it is first in heaven : as the ecclipse of the sunne is first in heaven , and then in the water and land ; so there is nothing that comes to passe in the world , but it was in heaven before all eternitie . this david confesseth , psal. 31. 15. they have laid a snare for mee , but my times are in thy hands : that is , they have laid a trappe to take away my life from mee , but it was first decreed in heaven with thee what they should doe to mee , all things come from god , whether they be good things or bad , whether they come immediately from god , as life , health , joy , salvation , or the like ; or whether they come mediately by other meanes , as friends , wealth , pleasure , sicknesse , sorrow , or the like : when thou art sad , who can comfort thee if god will not ? when thou art sicke , who can heale thee ? when thou art going to hell , who can save thee ? art thou weake , who can strengthen thee ? art thou poore , who can enrich thee ? preferment saith david , comes neither from the east , nor from the west , but from god that sheweth mercie . art thou in favour with a great man , who promoted thee ? art thou in honour , who exalted thee ? perhaps thou wilt say , it was my parents , or this friend , or that man ; no , it was first decreed in heaven , or else it had never been . this made david say , psal. 6. 8. the terrors of l●fe and death are in thy power , or doe belong unto thee ; that is , nothing hath any power to doe any good or hurt , but as god wils it ; i say , good or hurt is of god : what evill is in the city , and the lord hath not done it ? that is , what evil is committed and is not first permitted by god to be done . the blessing of the creature ( as we call it ) is of god : doth the lord send any creature to hurt thee ? the creature hath no power to doe it , except the lord command him : as for example ; you know an axe is a sharpe instrument , which with helpe will doe much hurt , yet let it alone and it will doe no hurt at all ; but let a hand bee put to it , and presently you may doe much with it : so the creature hath no power to hurt thee , except they joyne with them gods command ; and this wee call the evill of the creature . againe , doth the lord send any creature to comfort thee ? it is not because the creature can comfort thee , the creature hath not any such power in it selfe , but the lord useth it as an instrument for thy good . matth. 4. 4. man liveth not by bread onely , but by every word that proceedeth out of the mouth of god : that is , bread , although it bee a good creature , yet it hath no power to nourish thee , except the lord put power unto it , and command it to nourish thee . now seeing all things are of god , and this heavenly mindednesse is a meanes to bring a blessing upon all the rest ; that is , to blesse them for thy good be heavenly minded : this was the encouragement the lord gave unto abraham , feare not , for i am thy exceeding great reward , walke uprightly with mee : so if thou wouldest have a rich reward , salvation and everlasting life , then get heavenly mindednesse . but you will say unto me , it is true , wee were once earthly minded , but now we are heavenly minded ; i am now another man to that i was , therefore that you may not deceive your selves to thinke that you are heavenly minded when you are not , i will give you some markes whereby upon examination you may know whether you have left your earthly mindednesse or no. the first signe whereby you shall know whether you be earthly minded or no , is , by examining your selves whether your delight in earthly things bee immoderate , or an excessive care ; examine whether your hearts are so set upon them , that it deprives you of all spirituall joy , if you doe , you are as yet earthly minded . first , if you exceed in the matter of getting of them , and then in the matter of keeping of them ; when you make them the chiefe end of your desire , and preferre your owne profit in the getting or keeping of them before gods glorie , this is to make them your god : yet i say not but it is lawfull to use things for an end ; as recreation , for this end , to fit our bodies for the performance of better things , this is as it were to take physicke for health-sake : but when men will make them their end , nay , set the creature in the place of god , which is spirituall whoredome . and this is when men will scrape riches together , so much for this childe , and so much for that childe ; so much for this use , and so much for that use , in this thou seekest thine owne ends ; but if thou wilt get them , get them for the right end , that is , gods glory , and not thine end to satisfie thy lusts , let them bee all at gods disposing : and remember , luk. 16. what became of the rich mans end , and the end of all his ends . i speake not this as if now but unregenerate men were troubled with immoderate cares ; for many times the dearest of gods children have excessive cares for earthly things , and many times doe exceed their bounds , but yet it is not constant but by fits and away . therefore try , is thy excessive care constant ? it is a manifest signe that thou art earthly minded , thou art not as yet crucified unto the world : 1 tim. 6. 9 , 10. the apostle saith , they that would be rich , pierce themselves thorow with many sorrowes : that is , they slay themselves , they are their owne greatest enemies : and 2 pet. 2. 12. saint peter cals them naturall bruit beasts , led with sensualitie ; because when men set their hearts and affections upon earthly things , they are deprived of naturall reason : now the reason , wee know , is that which makes the difference betwixt reasonable and unreasonable creatures , and therefore when men come to lose their understandings , then they become bruit beasts ; and then no marvell ifthey have beastly affections , and bee led away with sensuality , to a satisfying of their lusts , being mad to be taken in giving way unto their lusts , and insnaring themselves with those pleasures wherein they bee delighted , and so make themselves a prey unto satan . secondly , you shall know it if you exceed in your pleasure and recreations , as gaming , and bowling , and sporting ; grant they bee lawfull , yet if they bee used excessively it is a note of earthly mindednesse . recreation should be but as a stone to whet the faith when it is dull , a meanes to sharpen the faculties , that they may bee the fitter to doe the functions of the bodie and soule , but when it is used excessively , it becomes a hurt and hinderance unto it ; when men will make a trade of recreation , and spend their time in it from day to day , and so make it their vocation ; this is a wicked thing , and this is folly in young men , who because they have meanes , therefore thinke that it is not unlawfull to spend their time in gaming , and the like ; but they are deceived , for the lord exempts them from no calling that i know of ; sure i am , idlenesse , and gaming , and other recreations are no calling for them : and this is the reason that young students wil not set themselves to their studies , but because they have wholly devoted themselves unto their recreations . and therfore examine your selues in these two , so likewise for all other in the like kinde , and accordingly judge of your selves whether you be heavenly minded or no. the second signe whereby you may know whether you be heavenly minded or no , is , by the esteeme that you have of heavenly things , whether you esteeme them as a part of your selves : every facultie or habit hath an object , if thou be a carnal man then these earthly things are that which delights thy soule , but if thou be heavenly minded , then spirituall things are the delight of thy soule . now touch a man that is not regenerate in these outward things , and you touch his life , for hee accounts his life as them , for they are part of himselfe ; but it is otherwise with the spirituall man , he accounts not of these earthly things : 2 cor. 4. 5. the apostle saith , wee preach not our selves ; that is , we account not of the approbation of men , nor any outward thing , as a part of our selves ; therefore if wee want these , we doe not much care . hereby then examine your selves what are the things you most delight in ? what , are they earthly things , how to bee rich or honourable ? doth this take away all your time , and employ all the faculties of your soules , that you can have no time to thinke upon god ; or at least if you doe , yet it is very remissely and overly , with no zeale or affection ? then certainly as yet thou art not heavenly minded : but if thou bee enlightned by the spirit , it will be farre otherwise with thee ; these earthly things will have but the second roome in thy heart , all thy care principally will bee how to get grace , justification , remission of sinnes , and reconciliation . now if it bee thus with thee , it is an excellent signe that thou art heavenly minded ; when thou canst say with paul , rom. 7. 17. it is not i , but sinne in mee : that is , the lustings and rebellions which are in my heart after these earthly things , have not the first place in my heart : it is not i ; that is , it is the unregenerate part , which i account not as part of my selfe ; if ( i say ) it be thus with thee , it ●s a signe that thou art heavenly minded ▪ for if thou hast obtained this heavenly mingednesse , thou wil● be dispos●d like a traveller , who will ever be enquiring the way home , and whether all at home bee well : if hee can meet with any that can thus certifie him , and hee h●are that they are all well at home , then he will 〈◊〉 more cheerefully undergoe any difficultie that 〈…〉 meet with all in the way ; will undergoe 〈…〉 , hunger and cold : in like manner it is 〈…〉 heavenly ●●i●ded man , he will ever be asking the way home , ( for indeed heaven is our proper home ) and whether all be well at home ; that is , if god and christ , and the spirit and the saints be at amity with him : and in himselfe he will be inquiring if he find faith and repentance and peace of conscience , if he feeles that for matter of justification and remission of sins he be well , he respects not the world , hee cares not much what hee meets withall , whether reproach and shame , penury or want , so he find no inlacke of spirituall grace all is well with him . therefore examine your selves whether you be heavenly minded or no by the esteeme that you have of earthly members . the third signe whereby you may examine your selves whether you be earthly minded or no , is , by your spirituall taste , whether you rellish heavenly or earthly things best : and therefore the apostle saith , rom. 85. they that are of the flesh doe savour the things of the flesh , but they that are of the spirit the things of the spirit ; that is , if the heart be regenerate it will taste a sweetenesse in nothing but in heavenly things , or at least nothing will be so sweet unto him ; and on the contrary , they that are earthly minded they can find no sweetnesse in heavenly things . now ( as i said before ) every faculty or habit hath an object in which it is delighted , whether it bee unto good or unto evill , so that if the heart bee regenerate then it will finde sweetnesse in nothing but spirituall things , but if it be unregenerate then it can finde no sweetnesse in heavenly things , neither can it wish them so well as earthly things . therefore examine what you delight in , what delight you have of the hearing of the pure word , whether you rellish it then best when it comes in the plaine evidence of the spirit , or when it is mixt with eloquence and wit , which if you doe , it is a signe of earthly mindednesse it is said , 2 pet. 2. 1. as new borne babes desire the sincere milke of the word ; that is , the man that is truly regenerate and renewed hoe doth best rellish the word when it is alone without any mixture , and therfore he calls it the sincere milke , that is , the pure word ; as if he should say , it is pure of it selfe , but if there be any thing added unto it or mixed with it , it detracts from the excellency of it ; for indeed the word is the purest thing in the world , all arts and sciences and knowledge of philosophy are good for morrall duties , but they are corrupt & unclean in comparison of the word ; and the reason is , because these are the works of men , now there is no worke of man but it is subject to corruption , but the word of god remaines pure ; therefore examine your selves how you stand affected with the pure word . but some will say unto me , that eloquence and wit is an ornament unto the word , it lets forth the excellency of the word the more ; therefore if it be such an ornament unto the word then it out to be used , otherwaies the excellency of the word will not appeare . to this i answer , that humane wit and eloquence is so farre from setting forth the excellency of the word , as it obscures the excellency of it : i say , there is no art , science , tongue , knowledgeor eloquence in the world that hath such excellency in them as the word hath , whether you respect the author , god , or the inditer , the holy spirit ; or the matter of it , christ and his righteousnesse . againe , the stile the spirit uses in setting downe the phrases of the scripture , shewes plainly that it is excellent of it selfe , now if any thing bee added unto a thing that is excellent , either the thing must bee as excellent , or else it detracts from the excellencie of it ; but there is no man but will confesse that the word is the most excellent thing in the world , therefore it must follow , that eloquence addes not to the excellency of the word . but you will say unto mee , may wee not use eloquence and science in the preaching of the word ? to this i answer , that it is an unseasonable thing , i say , a thing not seemely , that the word be mixt with humane eloquence ; for the pure word should bee purely delivered : and the apostle saith , 2 corinth . 4. 5. i preach not my selfe unto you ; that is , i sought not mine owne prayse by using eloquence of words , but i preach the word purely , without any mixture of any thing with it : againe , hee saith , 2 cor. 1. 17. when i came among you , i came not in the entising words of mans wisdome , lest the crosse of christ should be of none effect : that is , i came not with words more for shew than for substance ; hee calls the preaching of the word that hath any thing mixed with it , wh●ther wit or eloquence , but entising words , such words as doe rather feed the humour , than worke upon the conscience of a man. now a man is said to be entised , when he is drawns away from that which is good , unto that which is either evill absolutely , or else not so good as that from which he is drawn ; and the truth is , hee that ●seth eloquence in the preaching of the word , doth nothing else but draw the heart away from affecting the pure word , unto that which hath no vertue in it to save . againe , he preach'd not with entising words , lest the crosse of christ should be of none effect : that is , if i should preach my selfe in mixing any thing with the word , that would take away the power of the word , the word would not be effectuall to worke grace in the heart ; therefore i dare not preach after this manner , lest i should deprive the chuch of the power of the word , for if it want power to worke , it will also want power to save : therfore the apostle saith , 1 cor. 10. 4. the weapons of our warfare are not carnall , but mightie through god , &c. that is , the weapons by which wee slay your corruptions and lusts , are not carnall ; that is to say , are not eloquence of speech , or any human art , but are mighty through god , that is , by god there is a secret power given unto his word , wherby it over-mastereth the lusts in the heart , and worketh in it a new kinde of quality . but you will say unto mee , what must we doe with our learning ? or what must we not learne sciences , or must we shew no learning in preaching ? to this i answer , it is true , that we had need to use all the arts , sciences , and knowledges that we can , and all will be little enough ; for as the apostle saith , who is sufficient for these things ? that is , who hath the knowledge of arts , or learning , or eloquence sufficiently to preach the word : but yet wee must take heed that wee doe not bring them unto the word as wee finde them , neither in them to shew our selves , but onely mak● them as a meanes to helpe us for this worke : as for example ; the children of israel might whet their sithes upon all the stones of the philistims : so a minister may sharpen his faculties with arts. a man that keepes sheepe , he feeds them with hay , not because he lookes that they should bring forth hay , but lambs and wooll ; even so , let a man use these arts and sc●ences , yet not to bring forth eloquence , but to make us more able to preach the pure word . it is good therefore that wee take heed that wee doe not ecclipse the excellencie of the word by these : wee know , apparell though it bee laid in pure gold , yet so much as is covered of it , detracts from the excellencie of it , therefore it were better that it were alone : so it is the word , though the word may seeme to bee gilded with eloquence or philosophy , yet it were better that it were alone , for so much of it as is covered with these , so much of the excellencie of the word is hid . but you will say unto me , that wee use eloquence and the like , that men may the better conceive us , and that our ministerie may the better bee respected ; for we finde this kind of teaching most pleaseth them , and which most men affect , therefore if we shall not use such and such phrases of eloquence , we shall be little respected amongst them . to this i answer , that every minister is , or should be a physician ; now we know that the part of a wise physicianis not to satisfie the humour of his patient , for so hee may encrease the disease , but to labour to cure him by ministring such physicke unto him , as he knowes by experience the necessitie of the disease requireth : even so , to humour men in preaching , is not the way to cure them , or to change the evill disposition of their nature , but rather a meanes to encrease their disease , and to make them obstinate and rebellious against the word , when it shall come home unto them : for what is the reason that the word is so opposed , when it is preached ( as the apostle saith ) by the evidence of the spirit and in power , but because it crosseth their corruptions ? it comes not in the same manner that it was wont to doe : therefore the best way should be to preach in the spirit ; that is , to apply the pure word of god unto the consciences of men , and so to purge out the sicknesse of the soule before it grow incurable . there is a disease that many women have at their stomackes , whereby they desire to eat ashes , and other things , which poysons nature ; now if they be not cured of it by purging out the humours that lye there , but be satisfied in it , it will at last destroy them : so it will be with these men ; to satisfie them in this sicknesse of the soule , is not the way to cure them , but to make them more incurable : therfore let ministers looke that they preach the pure word , and nothing but the pure word ; and let men examine themselves whether they bee heavenly minded or no , by their rasting and rellishing of the word when it is preached purely without any mixture , or else when it is mixed with eloquence . the fourth signe whereby you may examine your selves whether you be heavenly minded or no , is , to try the opinion and judgement you have of heavenly things , how you conceive of spirituall things . rom 12. 2. the apostle saith , and bee renewed in the spirit of your mindes , that you may know what that good , and holy , and acceptable will of god in christ is : hee that is heavenly minded hath a new judgement given unto him whereby he is able to see spiritually all things in another manner then hee did before ; i say not , that hee saw them not at all before , but he saw them not in that manner that hee doth now , for he is renewed in the spirit of his mind , saith saint paul ; he hath a change wrought in his heart and understanding , whereby hee is able to know and to doe the will of god in a more sutable manner then before ; he hath a new light in his soule , whereby he is able to know what the will of god in christ is ; that is , hee knowes what god doth require to bee done by him for christ , not carnally by a bare understanding , but spiritually by the worke of the spirit : and therefore s●ith paul , 2 cor. 5. 16. henceforth know we no man after the flesh ; yea , though we have knowne christ after the flesh , yet now henceforth know wee him no more : that is , wee knew him before in a carnall manner , as he is man , or as he was a man amongst us , but now we know him in another manner , as he is our saviour , and our redeemer , christ my saviour and my reconciliation to the father . now it is not a bare knowledge that i speake of , such a knowledge as is attained unto by learning and art , for so a man may have knowledge , and yet not be heavenly minded ; but that knowledge i speake of , is a knowledge that is wrought by the spirit ; when it hath changed the heart , then hee is able to judge both of perso●s and things . 〈◊〉 , for persons ; hee is able to judge of the per●●●s of men , and accordingly to make a difference betweene men : if hee see a poore man that is a sound christian , though hee bee contemned in the eyes of the world , yet if it appeare to him that he hath grace in his heart , or if hee make an outward profession of love to god , hee doth highly esteeme of him because of grace ; on the contrary , if hee see a great man , though in great honour and esteeme with men , yet he respects him not if he want grace : therefore examine your selves whether you are able to distinguish of persons in this kinde . secondly , for things ; he is able to judge of things whether they be spirituall or earthly , he is able now to know what is truth , and to embrace it ; and what is error , and to refuse it ; hee hath now a touch-stone in himselfe ; that is , hee hath the spirit of discerning , whereby he makes tryall of graces , and layes hold on those which will endure the touch , those hee will receive as spirituall ; the other which will not , he casts out as counterfeit : therefore the apostle saith , 1 cor. 2. 9. the eye hath not seene , nor the eare heard , neither have entred into the heart of man , the things that god hath prepared for them that love him : that is , hee was not able to judge of things in that manner as now hee can . therefore examine your selves whether there bee a new life put into you , whereby you are able to judge of persons and things in another manner than you did before . but you will say unto mee , how shall i know that my heart is renewed by the spirit , and that there is a new life put into me ? to this i answer , that you shall know whether your heart is renewed by the spirit , by these three things : first , by thy affections : secondly , by thy speeches : and thirdly , by thy actions . first , i say , thou shalt know it by thy affections ; for by these thou maist know whether thou be heavenly minded or no : and that thou maist not doubt of it , our saviour gives the same marke of a renewed heart , mat. 6. 21. where your treasure is , there will your hearts be also : you may know that where your heart is there is your treasure , what your heart is set upon there your affections are ; for the proper seat of love is the heart . now if the heart be renewed and regenerated by the spirit , there will be a love of spirituall things , and this love will be get heavenly affections . a man may certainly know what estate he is in , whether hee be regenerate or no by his affections , how he is affected , what love hee beares unto heavenly things ; for there is life in affections , and as a man that lives knowes that hee lives , so a man that hath spirituall love in his heart towards god cannot but certainly know it , except it be in time of temptation , and then it may be he may not find that love of god in his heart ; but this sense of the want of the love of god is but for a time , it continues not ; therfore the holy ghost when hee would describe a heavenly minded man , hee describes him by his affections , as the best marke to try him by : as abraham would command his servants to serue god , and nehemiah feared god , and david , psal. 112. 1. delighted greatly in the commandements of god : now wherfore did they obey god , and feare god , and delight in the commandements of god , but because of that inward love they beare unto him . we know every man can tell whether he loves such a man or such a thing , or whether hee hates such a man or such a thing by the affection hee beares to them ; in like manner a man may know whether hee be heavenly or earthly minded by the affections he carries towards the things he affects : therefore examine your selves , what are the things that you love most , that you thinke upon most , that you take care of most , that you take most care to get and to keepe , are they earthly or heavenly things ? those things you doe love best and your affections are most set upon , that your thoughts are most troubled withall , if they be earthly , you may iustly feare your estates ; for the affections flow from love , and therefore if you did not love them you would not set your hearts and affections upon them . secondly , you shall know whether your hearts be renewed by your speeches : now this may seeme but a slender signe of a renewed heart , because it is hard to iudge aright by outward appearances , to know the sincerity of the hart by the speeches : yet seeing christ makes it a signe of a renewed heart . i may the more safely follow him ; our saviour saith , mat. 12. 34. that out of the abundance of the heart the mouth speaketh ; that is , there is abundance in the heart either of good or evill : now if the heart be full of heavenly mindednesse , if , i say , this abundance that is in the heart be grace , then it will appeare in the speeches ; for the speeches doe naturally flow from the affections that are in the heart ; but if the abundance that is in the heart be evill , then the heart cannot but send out foule speeches and rotten communication ; and therfore our saviour saith , a good tree cannot bring forth evill fruit , nor an evill tree good fruit : it is unpossible that a heart which doth abound , and is full of earthly mindednesse , but it will breake forth and appeare by his speeches : the filthinesse that is in his heart , if it have not vent , it will burst ; as wee know a new vessell that hath wine put into it , must have a vent or else it will burst ; and by the vent you may know what wine it is : so , the speeches are the vent of the heart , and by them you may see what is in the heart ; if grace be there , the speech s will favour of it , as a caske will taste of that which is in it . but you will say , the heart is of a great depth , and who can search it ? who is able to know whether the heart be renewed or no , by the speeches ? to this i answer , i say not that a man may at all times , and in all places , judge of it aright ; but i say , that a man may certainly know himselfe whether hee be renewed or no ; which is the thing we seek to prove in this place ; that a man may know from what root they spring , whether of weaknesse , by rebellion , or naturally through unmortified lusts : i say not , but sometimes a child of god , a regenerated man may have foul speeches in his mouth , & yet his heart be good towards god ; he may have rotten talke , but it is but for a time , it will not continue , and it will cause much sorrow of heart , if hee have grace , when his conscience touches him for it . 2 tim. 2. 20 , 21. in a great mans house there are vessels of honour , and vessels of dishonor ; if a man therfore purge himselfe , he shal be a vessell of honor , and yet have corruption in him , there may corrupt communication come out of his mouth , and yet he keep his goodnes ; as a vessel of gold may be foule within , and yet cease not to be gold , a vessell of honor , neither lose it excellency ; so a regenerate man may have in the abundance of his heart , some chaffe aswell as wheat , some corruption aswel as grace , and yet be a vessel of gold ; that is , heavenly minded : for the apostle saith , if anyman therfore purge himselfe , he shall be a vessell of honor , notwithstanding his corruption in his heart , & it appeare in his speech ; yet if he purge himselfe , if he labor to mortifie them , if he labor to rid his heart of thē , he shal be a vessel of honor . but you will say , it may be that wee shall have not alwaies occasions to try men by their speeches , how then shall we know whether their hearts be renewed ? to this i answer , i● is true , that it may so fal out that we cannot try men by their speeches , yet silence will declare in part what is in the heart ; let a regenerate man besilent , and his silence will shew that hee hath a renewed heart ; if he be reproached or slandred , his patience in suffering showes the uprightnes of his hart ; but if he speake , it hath a greater force , and will more manifestly appeare : so on the contrary , the rottennesse that is in the heart , wil appeare in impatiency of spirit . thirdly , you may know whether your hearts be renewed , by your actions : this also our savior makes another signe of a renewed heart ; mat. 7. 20. by their works you shall know them ; that is , by their actions . now every thing is knowne by his actions ; therfore examine your selves what are your actions , are they the actions of the regenerate part , or of the ueregenerate part , are they holy actions , or are they uncleane actions ? by this you may know whether you be heavenly minded or no. now this must necessarily follow the other two ; for if the heart be renewed , then there will be heavenly affections in it towards god , and spirituall things , and if heavenly affections , then there will bee heavenly speeches ; for these flow from heavenly affections ; and if there bee these two , then there must needs bee holy actions : therefore our saviour saith , luk. 6. 45. a good man out of the good treasure of his heart , bringeth forth good fruit ; that is , if the heart have in it a treasure of heavenly affections and speeches , it cannot bee but it will send forth good actions in the life . the fift and last signe whereby you may examine your selves , whether you be heavenly minded or no , is , by examining your selves how you stand affected towards him that seekes to take these earthly members from you ; how you stand affected with him that reproves you for your earthly mindednesse . this is a signe that paul gives of an unsound heart , 2 tim. 4. 3. the time will come that they will not endure wholesome doctrine : that is , they will not endure the word of reproofe , but will be ready to revile them that shall reprove them : and therefore hee addes , that they shall heape to themselves teachers ; they shall affect those that shall speake so as they would have them . now this is a signe of earthly mindednesse , when they are offended with him that shall reprove them for their sinne ; for if men reckon these members as a part of themselves , then you cannot touch them but you must touch their lives , for these are a part of their life ; and if you seeke to take these away , you seeke to take away their lives : ●ow what man will bee contented to part with his life ? it is a principle in nature that god hath implanted in every creature , to love their lives ; but if you account them not as a part of your selves , but as your enemies , then you wil account him as a spiritualfriend that shall helpe you to slay them ; for who is there that will not love him that shall helpe him to slay his enemie ? therefore if the heart be heavenly disposed , he reckons them as his enemies ; but if he be not renewed , hee accounts them as a part of himselfe : therefore examine your selves by this , whether you be heavenly minded or no. the use of this that hath beene spoken , is for exhortation unto all those that are heavenly minded : let mee now exhort such to persevere in heavenly mindednesse , let them labour to grow every day more heavenly minded then other . rev. 22. 11. let them that be holy , be holy still ; that is , let them bee more holy , let them labour to grow in heavenly mindednesse , let them labour to keepe their hearts pure from this earthly mindednesse , because it will soile their soules : for all sinne is of a soiling nature ; if it enter into the heart , it will leave a spot behinde it : now wee know that if a man have a rich garment which he sets much by , hee will be marvellous carefull to keepe all kinde of grease and spots out of it ; so it should bee a christians duty to labour to keepe all soile out of his soule , because it is a precious garment , and the residing place of the spirit : we know that if a man have one spot in his garment , it makes him out of love with it , and then cares not how many lights upon it ; so it is with sinne , if thou suffer thy heart to bee spotted but with one sinne , it will worke carelesnesse in thee , so that hereafter thou wilt not much care what sin thou commit , nor how thy soule is soiled : therefore it behoves you to keepe your hearts from every sinne , and to make conscience of little sinnes . and so much the rather , because the glory of god is engaged on your conversation ; if thou shalt soile thy selfe with any sinne , that hath taken upon thee the profession of the gospell , god will be dishonoured , and the gospell will bee scandaled : againe , keep thy heart , because god takes special notice of all thy actions ; as for dogs and swine , as for the actions of unregenerate men , he regards them not ; because his glory is not engaged upon their conversation , he expects nothing from them ; but as for you , he takes a particular notice of all your actions , speeches , and behaviours , and therefore you should be marvellous carefull over your hearts . againe , looke unto secret sinnes , because hee is the searcher of the heart ; let the feare of god set in order every faculty of your soules to keepe out every sinne , every evill thought , because hee takes speciall notice of it . and that i may the better prevaile with you , i will briefly lay downe some motives to move you to keepe this diligent watch over your hearts . the first motive to move every christian to continue and grow in heavenly mindednesse , is this , because by this meanes hee may bee able to doe every good worke . 2 tim. 3. 21. if a man therefore purge himselfe , hee shall be a vessell of honour , fit for every good worke : that is , if hee labour to rid his heart of earthly mindednesse , he shall have a new life put into him , whereby hee shall bee able to performe holy duties in another manner then before . now what is the reason that there is such complaint among christians that they cannot pray , and are so dull and slaggish in the performance of holy duties , but because they have not rid their hearts of earthly mindednesse ? what is the reason that there is so much preaching , and so little practise ; and so much hearing , and so little edifying ; but because men are earthly minded ? if they would purge themselves of this earthly mindednesse , it is unpossible but that there would bee more spirituall life in them , in the performance of spirituall duties . therefore if it were for no other cause but this , that you may be inabled unto every good worke and holy dutie , and that you may keepe in you your spirituall life , feeling and moving , labour to keepe thy heart cleane from sinne . the second motive to move christians to grow in heavenly mindednesse , is , because that by this , god is honoured ; i say , it is a glorie to god if thou keepe thy heart cleane : now what man is there that would not willingly glorifie god , who stuck not to give christ for him ? it is a glorie unto god when the professors of the word live a holy life ; for what is the nature of the word but to cleanse ? now when it worketh not this effect in them , or at least when it appeares not in them , it doth detract from the excellencie of the word . the apostle layes downe the nature of a true christian , iam. 1. 21. pure religion is this , to keepe ones selfe unspotted of the world ; that is , a spotlesse life is that which best beseemes a christian man that takes upon him the profession of the gospel , and that which brings much glorie unto god is a blamelesse conversation : and to this end the apostle exhorts , let ( saith he ) your conversation be without covetousnesse , heb. 13. 5. as if hee should say , an unsatiable desire doth detract from the glorie of god : therefore let this move men to be heavenly minded . the third motive to move every christian to grow in heavenly mindednesse , is , because hee may prevaile with god in prayer : iam. 5. 16. the apostle saith , that the prayer of a faithfull man availeth much , if it bee fervent that is , it hath a great force with god for a blessing : now this should bee a marvellous encouragement to keepe the heart cleane , in regard of the great necessitie that the church hath of our prayers ; and therefore if we would not for ourselves prevaile with god , yet in regard of the great need that the church stands in at this present , we should be moved to doe this duty . but you will say , that wee are but few , or that i am but one , and how can we be able to prevaile thus with god. to this i answer , grant that you be but a few , yet a few may doe much good ; ezek. 22. 30. speaking of the destruction of jerusalem , i sought , saith the lord , for a man to stand in the gappe , and there was none : hee speakes there in the singular number , if there had beene but one ; that is , but a few , they might have prevailed much with god : so i say unto you , though we be but a few , yet if wee keepe our hearts pure , wee may doe much with god ; nay , though thou bee but a particular person , thou maist prevaile much with god ; as moses did for the children of israel : when a damme is new broken , the casting in of a little dirt will hinder the course of water , but if it be not holpen in time , it will not easily be stopt ; ●o in time a few may prevent a judgement ; nay , such a j●dgement as otherwise may destroy a whole land ; if the heart bee truly sanctified , it hath a great force with god : againe , a man that would pray if he doe not speake , but many times he is forced to send forth sighes and grones unto god , this is of great power with god ; but if hee powre out his heart in voyce , it hath a greater force : and therefore the wise-man saith , that the words of the righteous are precious ; that is , of great worth with god : and therefore let this move men to be heavenly minded . how to mortifie fornication . colossians 3. 1. mortifie therefore your members which are upon the earth : fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . having handled in generall the doctrine of mortification , according to the method of the apostle , i am now come to descend to the considering of particulars , as they are laid downe in my text ; and would speak of them in the order as they are ranked by the holy spirit , but that the affinity and neerenesse betwixt three of these sinnes , namely , fornication , uncleannesse , and evill concupiscence , makes me to confound them , and promiscuously to mingle them together . let us therefore consider first of the nature of every of these sinnes particularly by themselves , and afterward make some use and application to our selves of them altogether . the doctrine that arises in generall from these words , is , that all vncleannesse is a thing god would have mortified and quite destroyed out of the hearts that hee would dwell in . all filthinesse and uncleannesse is a member of the old man ; now in such as christ dwels in , the old man is crucified , he is dead with christ ; now hee that is dead with him , is freed from him : and againe , he that is in the second adam , hath power to mortifie the members of the old man. all gods children must be purified and cleansed from all pollution , as the apostle expressely commands us , ephes. 5. 1. be ye followers of god as deare children : that is , be ye like unto god your father , as children resemble their naturall fathers ; now god is pure and holy , therefore must ye bee so also : and then it followes , vers . 3. but fornication , and all uncleannesse , or covetousnesse , let it not be once named amongst you , as becommeth saints : that is , let all such filthinesse be so farre from you , as never any mention be made of it amongst you ; if it should by chance enter into your thoughts , be sure to kill it there , let it not come no farther , never to the naming of it : as it becommeth saints ; that is , holy ones , gods children and peculiar people , it were unbecomming , and a great shame to them to be uncleane , to be unlike god their father , who is holy . in like manner , hee exhorts us to cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the feare of god , 2 cor. 7. 1. that is , let us purifie our harts from the corruption of lust and concupiscence which is therein , striving to make perfect our holinesse in the feare of the lord ; and so more fully also in 1 thes. 4. 3 4 , 5. he sets downe the particular uncleannesses should be abstained from , and mentions two of the very same spoken of in my text , namely , fornication , and lust of concupiscence the words are ( for they are worthy your marking ) this is the will of god even your sanctification , that you should abstaine from fornication : that every one of you should know how to possesse his vessell in sanctification and honour , not in the lust of concupiscence , &c. and therfore we ought to m●rtifie and destroy all the filthinesse that is in our hearts , if wee would bee accounted gods children , and have his spirit to dwell in vs. but that for the generall : we come to particulars , and will speake of the first sinne that is named in the text , fornication : whence the poynt of doctrine is this , that fornication is one of the sins that are here to be mortified . fornication is a sinne betweene two single persons , and in that it differs from adultery : and although it be not altogether so haynous as adultery , because by it the covenant of god is not violated as by the other spoken of , prov. 2. 17. neither finde wee the punishment absolutely to bee death , yet it is a grievous sinne , and to bee feared , in that it subjects those men that are guilty of it , to the curse of god and damnation : for the apostle saith 1 cor. 6. 9. no fornicator shall enter into the kingdome of heaven ; it deprives a man of happinesse , banishes him out of gods kingdome into the dominion of the devill , and territories of hell , never to bee exempted from the intolerable torments of gods eternal vengeance . but to lay open the haynousnesse of this sinne , wee will consider these foure things : first , the sinfulnesse secondly , the punishment thirdly , the danger fourthly , the deceitfulnesse of it . first , the sinfulnesse of this sinne of fornication appeares first in great contrariety that it hath with gods spirit , more than all other sinnes . betwixt gods spirit and every sinne , there is a certaine contrariety and repugnancy , as in nature we know there is betwixt heat and cold ; now in all contraries an intense degree is more repugnant than a remisse , as an intense heat is more contrary than an heat in a lesse degree ; so it is with gods spirit and this sinne , they are contrary in an intense degree , and therefore most repugnant unto ; for the spirit delights in holinesse , and this sinne in nothing but filthinesse ; that is pure and undefiled , but this hath a great deformity in it , and therefore consequently must needs bee odious in his eyes . besides , this is contrary to our calling , as the apostle saith , 1 thes. 4. 7. for god hath not called us unto uncleannesse , but unto holinesse . againe , it causes a great elongation from god , it makes a strangenesse betwixt god and us ; all sinne is an aversion from god , it turnes a man quite away from him , but this sinne more than any other , it is more delighted in , wee have a greater delight in the acting of this sinne than in any other , and therefore it is a most grievous sinne . furthermore , the greatnesse of this sinne appeares , in that it is commonly a punishment of other sinnes ; according to that of the apostle , rom. 1. 21. and 24. compared together , where he saith , because that when they knew god , they glorified him not as god , neither were thankefull , but became vaine in their imaginations , &c. wherefore god also gave them up to uncleannesse , through the lusts of their owne hearts , to dishonor their owne bodies betweene themselves . to the same purpose is that of the preacher , eccles. 7. 26. where speaking of the entising woman , whose heart is snares and nets , &c. hee saith , who so pleaseth god shall escape from her , but the sinner shall be taken by her : that is , whosoever committeth sinne shall in this be punished , that hee shall be intrapped and ensnared by the subtle enticements of the dishonest woman . so also , prov. 22. 14. the mouth of strangewomen is a deepe pit , he that is abhorred of the lord shall fall therein : now all sinne of this kind , and consequently sinners , are abhorred of the lord , and therfore hee will punish them in letting them tumble into this deepe pit of strange women here , and hereafter without repentance into the bottomlesse pit of everlasting destruction : as long as the lord lookes for any fruit of any man , hee keepes him from this pit ; but such as notwithstanding all his watering , pruning , and dressing , will bring forth no fruit , with those the lord is angry , they shall fall into it . now as in a ladder , or any thing that hath steps to ascend and descend by , that stayer unto which another leads , must needs be higher than the rest ; so in sinne , that sinne unto which other lead , as to a punishment , must needs bee greater , and of an higher nature than the other : and therefore this sinne is a most grievous sinne . besides , the haynousnesse of this sinne appeares , because it layes wast the conscience more than other sinne , it quite breakes the peace thereof ; nay , it smothers and quenches grace . the schoolemen call other sinnes , habitudinem sensus , a dulling of the senses ; but this an extinction of grace : other sinnes blunt grace , and take off the edge , but this doth as it were quite extinguish it : it makes a gap in the heart , so that good cattell , good thoughts , and the motions of the spirit may runne out , and evill cattell , noysome lusts , and corrupt cogitations may enter in to possesse and dwell there , and therefore it is a grievous sinne . lastly the greatnesse of this sinne appeares , because it delights the body more than any other sinne doth ; and therefore the apostle in 1 cor. 6. draweth most of his arguments , to disswade the corinthians from the sinne of fornication , from the glory and honour of our bodies ; as that the bodie is not for fornication , but for the lord , vers . 13. and that our bodies are members of christ , vers . 15. the temples of the holy ghost , vers . 19. are bought with a price , vers . 20. and then concludes , therefore glorifie god in your bodies : and so in another place it is said , we ought to possesse our vessels in honour : now there can be no greater meanes to dishonour the vessels of our bodies , than to pollute them by this filthy sinne of fornication . secondly , the haynousnesse of this sinne will be the better seene if we consider the fearefull punishment of it , which because men are more afraid of the evill of punishment than of the evill of sinne , is therefore set downe to be the greater according to the greatnesse of the sinne it selfe : as may appeare by these two reasons : first , god himselfe takes the punishment hereof into his owne hand ; for so saith the apostle , heb. 13 4. wh●remongers and aulderers god will iudge : that god himselfe will bee the judge of all men , for the godly indeed it shall be best , because he is righteous and will render to them a crowne ; but for the wicked , it is a fearefullthing to fall into the hands of the living god. againe , god reserves such filthy persons for an heavy judgement ; according to that of peter , 2 pet. 2 9 , 10. the lord knoweth how to deliver the godly out of temptations , and to reserve the uniust unto the day of iudgment to be punished ; but chiefly them that walke in the lust of uncleannesse . and this is manifest in that fearefull and grievous iudgment hee brought upon the children of israel in the wildernesse , when as there fell in one day three and twenty thousand for the committing of this sinne . 1 cor. 10. 8 ; so god punished ruben for his sinne , in that hereby he lost his excellency , ge. 49. 4. and by losing this he lost three things which belonged to his birth-right as hee was the eldest ; first , the kingdome , which was given to iudah . secondly , the priest-hood , which levi had . thirdly the double portion , which his father bestowed on ioseph . further , sichem and ammon also for their filthinesse in this kinde were taken away suddenly : and how was david punished , though the deare childe of god , the sword shall never depart from thy house . &c. see also what grievous iudgments the lord threatens to them that shall commit this sin , prov. 5. 8 , 9 , 10 , 11. remove thy way farre from her ( meaning the strange woman , or harlot ) and come not nigh the doore of her house ; lest thou give thine honor unto others , and thy yeeres unto the cruell ; left strangers be filled with thy wealth , and thy labours be in the house of a stranger ; and thou mourne at the last , when thy flesh and thy body is consumed , &c. so againe , prov. 6. 33. who so committeth adultery , destroyeth his owne soule : and pro. 5. 5. her feet goe downe to death ; her steps take hold on hel : as who should say , there is no escaping death but by shunning her , if not death temporal , yet surely death eternall : nay , if this will not fright you , there is no escaping betweene hell and her . besides , as in that which is good , the more a man delights , the more comfort it will bring him ; according to that in pro. 3. 4. let not mercy and truth forsake thee ; so shalt thou find favour and good understanding in the sight of god and man : so on the contrary , those sinnes wherein ae man most delights bring greatest punishment unto him as you may see in the punishment of babylon , revel . 8. 7 , where it is said , how much she hath glorified her selfe and lived deliciously , so much torment and sorrow give her . thus then yee see the grievousnesse of the punishment proves the sinne it selfe to be more haynous and fearfull . thirdly , the ha●nousnesse of this sinne will appeare , if we consider the danger therof , and difficulty to get out , when we are once fallen into it . the wise-man s●●h , prov. 23. 27. a w●o●e is a deepe ditch , and a strange woman is a narrow pi● . now as it is almost impossible for a man in a deep d●tch , or a narrow pit to get out without some helpe from another ; so is it altogether impossible for one that is fallen into this sinne of fornication , to free himselfe from it , without the speciall assistance of gods grace helping him thereto : and therefore it is said , prov 2. 19. none that goe unto her returne againe , neither take they hold of the paths of life : therefore also is , eccels . 7. 26. her heart said to he snares and nets , in respect of the entanglements wherewith shee intrappeth her followers ; and her hands to bee as bands , in respect of the difficulty to get loosed from . this sinne beso●ted salomon , the wisest among men , neverthelesseeven him did outlandish women cause to sinne , nehe. 13. 26. so also did it bewitch sampson , the strongest amongst men , one that was consecrated and set apart as holy unto god , even hee was overcome hereby , as wee may reade , iudg. 16. wee know by experience , as a man that is tumbling from the top of an hill , there is no staying for him till hee come unto the bottome ; so hee that hath once ventured upon this deepe pit , and beginnes to slide into it , there is no staying of him till hee bee utterly lost in the bottome thereof : or as a man in a quick-sand , the more hee stirres , the faster hee stickes in , and sinkes deeper ; so it is with him that is once overtaken with this filthy sinne , the more hee stirres in it the faster hee stickes , and harder will it bee for him to get out . therefore wee conclude this sinne is a most fearefull sinne , and hard to be overcome , or left off if once accustomed to the delight thereof . fourthly , the haynousnesse of this sinne will be discovered , if wee consider the deceitfulnesse of it : it doth so bewitch us , that we will hardly be perswaded that it is a sinne ; now if wee will not beleeve itto bee a sinne , much lesse will wee bee brought to leave the sweetnesse of it , to forsake the pleasure wee finde in it . besides , the devill , that old serpent , hee comes and tells it is either no sinne at all , or else but a small sinne , and may be easily left ; wee may turne from it when wee please ; and so he dandles us till we grow to such an height , as wee become insensible and hardned in it . here therefore i will lay downe the deceits that satan useth to beguile us in this sinne , which being detected , we may the easilier shunne and avoyd this detestable and bewitching uncleannesse . the first deceit wherewith satan useth to beguile us , is , hope of repentance ; wee thinke wee can repent when wee list , that that is in our owne power , for god will upon any of our prayers bee heard of us ; heaven gate will bee open at first knocke ; and therefore i'lecommit this sinne to day , and to morrow betake my selfe to my prayers , and all shall be well . but beware of this , lest you be deceived , god will not be mocked ; if you will sinne to day , perhaps you shall not live to repent till to morrow ; or suppose thou dost live , yet he that is unfit to day , will be more unfit to morrow : god cannot endure a man that will fall into the same sinne againe and againe , for he stiles it , deut. 29. 19. adding drunkennesse to thirst ; thatis , never leave drinking till wee bee athirst againe ; that which should extinguish and abate our thirst , is made the meanes to increase and enflame it : now what punishment followes such as doe so , you read in the next verse , and 't is a fearefull punishment ; the lord will not spare him , and then the anger of the lord and his jealousie shall smoke against that man , and all the curses that are written in this booke shall lye upon him , and the lord shall blot out his name from under heaven : who is there among you that would not bee terrified at this sentence ? surely his heart is of adamant , nothing can pierce it , if this doth not : 't is a fearefull thing to fall into the hands of the living god : beware then of doing thus , goe not on in sinne upon hope to repent at your pleasure , lest before you thinke it time for your pleasureto doe it in , the hand of the lord be stretched out upon thee , and his jealousie smoke against thee , or one of ( if not all ) his curses light upon thee . a man would take it ill if his neighbour should wrong him to day , and as soone as he had done aske pardon , and yet wrong him againe the next day in the same kinde , and then aske pardon againe , and so the third , and fourth , and forward ; even so it is with god , we fall into this sinne to day , and perhaps at night begge pardon of him , yet to morrow commit the same sinne over againe , as if wee had asked leave to sinne the fr●er ; take heed of this , doe not blesse thy selfe in thy heart , saying , i shall have peace , or i shall repent when i list , for feare lest god presently blot out thy name from under heaven . againe , hope of after-repentance doth lead many men on to the commission of this sinne ; they hope they may repent before death , it is a great while till this come , therefore time enough to doethis in . but this god hath threatned you heard even now in the place above-mentioned , i pray consider of it . balaam his desire was but to dye the death of the righteous , therefore hee perished among gods enemies ; he desired it , and whilest hee remained onely desiring , without any labour to live the life of the righteous , god justly punished him with an utter overthrow : as hee did with those , esay 28. 15 , who said , wee have made a covenant with death , and with hell are wee at agreement ; when the overflowing scourge shall passe through , it shall not come unto us : these men thought all sure , nothing could come to hurt them , they are as well as any man ; for they had an agreement with hell and death , neither should the scourge meddle with them : but these were but their owne thoughts , they reckoned without their host , as we use to say ; for see what god saith to them , vers . 18. your covenant with death shall bee dis anulled , and your agreement with hell shall not stand ; when the overflowing scourge shall passe through , then yee shall be trodden downe by it : they might contrive , but hee would dispose ; though they did thinke all well , and hope for peace and quietnesse , yet hee would disanull their covenant , and breakc off their agreement , so that the overflowing scourge , that is , sudden destruction should take hold of them , and utterly confound them . ammon going to his brother absalom's feast , little thought to have beene so soone cut off ; sichem preparing himselfe for a wife , never thought of a funerall ; neither is it likely that korah and his company thought their tent-dores should be their graves ; i warrant you they hop'd for repentance , yet this sudden destruction tookeaway all possibility of repenting from them . godthreatneth such , ezek. 24. 13. because i have purged thee and thou wast not purged , thou shalt not be purged from thy filthinesse any more , till i have caused my fury to rest upon thee . and indeed wee cannot repent unlesse god sends his spirit into our hearts , and hee will not send his spirit into such an heart as hath filthinesse in it : will any man put liquor into a glasse where toads and spiders are ? much lesse will gods spirit come into an heart that is uncleane . besides , such a man as is not purged from his uncleannesse , of himselfe is most indisposed to repentance ; hee is without feeling , as it is ephes. 4. 19. who being past feeling , have given themselves over unto lasciviousnesse , to worke all uncleannesse with greedinesse : now such a man as hath no sense of his misery , that cannot feele his wretc●ed condition , but is insensible of his corruption , hee can never repent ; for as the apostle saith , 2 pet. 2. 14. hee cannot cease from sinne : and where there is not leaving off , and forsaking to sin , there can never be any true repentance . lastly , god refuseth such a man , hee will not endure to heare him if hee should begge repentance at his hands ; and the reason is , because hee cannot beg it in sincerity ; for true repentance argues a turning from , and loathing of all sinne : and therefore such a purpose as men use to have in the time of extremity , while the crosse is on them , that they will forsake sinne , that they will not doe such and such a thing , this i say , will not serve the turne , it is not sufficient ; though they should mourne and seeme to repent , yet god will not accept it , for the very beasts may doe as much ; as it is said , therefore shall the land mourne , and every one that dwelleth therein shall languish , with the beasts of the field , and with the fowles of heaven , &c. hos. 4. 3. the second deceit , wherewithall satan useth to deceive men , is , present impunitie : he labours to perswade us , because wee are not presently punished , therefore god sees it not , or will not punish it at all , and therefore will goe on in our sinne , and delight to wallow still in our pollutions , according to that of the preacher , eccles. 8. 11. because sentence against an evill worke is not executed speedily , therefore the hearts of the sonnes of men is fully set in them to doe evill . against this deceit of satan , to prevent it lest wee should bee overtaken thereby , letus remember these following considerations : consider first , that though execution bee not presently done , yet punishments are every where threatned , and gods threatning is as good as payment ; his word is sure , and one tittle of it shall not fall to the ground unfulfilled : and when god beginnes to punish , he will make an end ; as it is said , 1 sam. 3. 12. in that day i will performe against eli all things which i have spoken concerning his house ; when i beginne , i will also make an end : if he strike once , he need not to strike any more , his blowes are sure , when hee strikes , hee never misses , his arrowes kill at first shooting . consider secondly , that either a sudden judgement shall overtake them , and so confound them in an instant ; or if it be delayed , then the feare it should light upon them , quite takes away the sweetnesse of the sinne they commit , and so makes the sinne it selfe a vexation and pu●ishment to them ; or else lastly , if god suffers them to runne on in sinne securely , and without all feare or remorse , he beares wi●h them but that he may make his power knowne , and eminent , by bringing a greater judgement on them at the last : as the apostle saith , rom. 9. 22. what if god , willing to shew his wrath , and to make his power knowne , endured w●th much long-suffering , the vessels of wrath fitted to destruction : there is a time that the wicked must bee fitting , and be a preparing for their destruction ; which once come , let them bee sure afterward god will manifest his power , will compensate his much long-suffering with the greatnesse of the judgement hee brings on them : now it is a fearefull thing , and a dangerous case , when god suffers a man thus to grow and thrive in his sinne , that so his judgement may be the greater . consider thirdly , that such goe on in their sin which hope to escape ; because they are not presently punished , they abuse the patience and long-suffering of god : now the manifestation of gods attributes , is his name ; and who so abuse them , take his name in vaine ; and you know , god will not hold him guiltlesse that taketh his name in vaine . let such then as thus abuse the patience of god , thinke not that they shall escape the judgement of god , but remember to take into consideration that place of the apostle , rom. 2. 4 , 5 , 6. where it is said , despisest thou , o man , the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance ? but after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath , and revelation of the righteous judgement of god ; who will render unto every man according to his deeds . hee shall assuredly pay for every day and houre that hee shall continue in his sinne ; god takes account of every minute , and will , when he beginnes to render vengeance , repay it to the utmost farthing ; every moment addes one drop unto the vials of his wrath , and when that is full , it shall be powred out upon them . see this in the church of thyatira , rev. 2. 21 , 22. i gave her space to repent of her fornication , and shee repented not ; behold , i will cast her into a bed , and them that commit adultery with her , into great tribulation , except they repent of their de●ds : because shee did not repent while shee had time , therefore shee shall have great tribulation : let us consider then the fearefulnesse of despising gods patienc● and long-suffering , and not thinke ourselves in a good co●dition , because wee goe unpu●ish●d , but rath●r let his long-suffering and goodnesse lead us to repentance , while he gives us space to repent in . the third deceit , whereby satan beguiles men , is , present sweetnesse in sinne , the delight wee take in the acting of this sinne ; there is a kind of bewitching pleasure in it , that steales away our hearts from holinesse and purity , to defile them with filthinesse and uncleannesse , for if wee give never so little way to the pleasure and sweetnesse thereof , it will bring us presently to the acting of it . but for answer unto this , and to prevent being besotted with this delight and sweetnesse in sinne , take notice of these ensuing considerations . first , hee that denies himselfe in this sweetnesse and delight , shall not lose thereby , he shall be nothing prejudiced thereby , but shall find a greater sweetnesse , and of a farre more excellent kinde , a sweetnesse in the remission of his sinnes , and reconciliation unto iesus christ , a sweetnesse in the being freed and eased in the burthen of his sinnes and corruptions . but some man here will be ready to say , it is not so easie a thing to restraine ones lusts ; it is a matter of great difficulty and consequence , and of more paines and tro●ble than you spe●●e of ; why then doe you bid us deny our selves in this sweetnesse of sinne . to this i a●swer ; indeed it is true , it is hard at first to be overcome and brough● in subjection , yet in an h●art that is truly humbled , it may b● mortified ; and if it once come to that , then it will bee easie to moderate it , and bring it und●r our command . secondly , consider what christ saith , mat. 8. 18 , it is better for thee to enter into life halt and maimed , rather than having two hands , or two feet , to bee cast into everlasting fire : and indeed , how much better were it for us if wee would cut off this right hand , or right eye of delight and pleasure in sinne , and cast it from us , that so wee might goe to heaven , than having pleasure here in this life for a season , to bee cast into everlasting fire , to have our part and portion with the devill and his angels : which we shall be sure to have , if wee forsake not this filt●y sinne of lust and uncleannesse ; for the apostle saith it often , and that peremptorily without exception , in many of his epistles , that no adulterer , whoremonger , formcator , or uncleane person , &c. shall enter into the kingdome of ged . thirdly , consider the more sweetnesse and delight we take in this sinne , the greater anguish and torment we shall finde in the renewing of our hearts , and the more difficult it will be for us to leave it : besides , it is a dangerous thing to take our sweetnesse fully , for then perhaps we may be so besotted therewith , as we shall hardly rellish any thing else , especially the contrary vertue , which will seeme ●ery bi●ter and distastefull unto us . and therefore let us be persw●ded not to adhere too much to the swee●nesse and delight that we finde present in the acting of this sin , lest we become so bewitched with it , as we never beable to forsake it . the fourth deceit , which satan useth to beguile men withall , is , the falsnesse of the common opinion of most men , and cunning delusion of our carnall reason , unto which it seemes either no sinne at all , or else so little as it ne●d not any great adoe be made about it : most men think this sin of fornication but a trick of youth , whose blood heated with intemperance , must have somthing to allay its lust on . now these two bee incompetent judges , both common opinion and carnall reason , they are altogether unfit to judge of the notoriousnesse of this sin , but let us bring it to the ballance of the sanctuary , and then we shall see the just weight of it , we shall see it in its proper filthinesse and native uglinesse . no man that is guilty of it can discern its depravity , for the very conscience is defiled by it : now the conscience is as it were the very glasse of the soule , and if the glasse be defiled , how can we see the spots in the soule ? and if these bee not to be discovered , then nothing is left whereby to judge aright of it ; and therefore we must needs be deceived in the perceiving the filthinesse and haynousnesse thereof . let us therfore betake our selves to the scripture , which will shew it truly in its proper colors , & then if we use the meanes , god wil assuredly send his spirit to enlighten us . when iudas had but a glimpfe of this light opened unto him , how great thinke yee , seemed that sinne to him , which before he durst commit boldly for thirty peeces of silver , yet now it drives him to desperation and present hanging himselfe . wee must pray therefore for the spirit to enlighten us , that so wee may see the filthinesse of this sinne , and be no more deceived by it , as if it were either but a small sinne , or hardly any at all , as many men thinke , and our carnall reason would perswade us unto . the fifth and last deceit , whereby our cunning adversary , the devill , labours to beguile us withall , is , hope of secrecie : men commit this in private , no spectators , no secretaries shall be intrusted therewith , the innermost closets , and most retired roomes , are the places destinated for this worke , and the time commonly is the most obscure and blackest season , the night ; and indeed not unfitly , for it is a deed of darknesse : yet let all such as be guilty hereof , let them lay to heart these following considerations : consider first , though they be never so private and secret in it , yet god sees it ; they cannot shut out his eyes , though they may the light of the sunne ; hee knowes it , and then it shall be revealed : that which is said of almes , mat. 6. 4. may very truly bee said of this , thy father which seeth in secret , himselfe shall reward thee openly : so , god that seeth thy secret adultery or fornication , he will reward it , he will punish it openly . see i● for exam●le in davids adultery with bathsheba , 2 sam. 12. 10 , 11 , 12. there the lord saith , because thou hast despised mee , and hast taken the wife of vriah the hittite , to be thy wife ; behold , i will raise up evill against thee out of thine owne house , and i will take thy wives before thine eyes and give them unto thy neighbour , and hee shall lye with thy wives in the sight of this sunne ; for thou d ddest it secretly , but i will doe this thing before all israel , and before the sunne . see the justice of god in punishing ; because david did it secretly , and used all manner of meanes to conceale it , as making vriah drunke , and then sending him to his wife to lye with her , that so it might bee hidden , yet god with-held him from her , and so brought it about that david had no way to cover his sinne ; therefore also because david laboured to keepe it close and secret from all men , hee will make his punishment publike and manifest to all israell : againe , god saith , because thou hast despised me , &c. whence observe , in this secret committing of sin , a man doth despise god in a more especiall manner ; for hee feares more the sight of men than the sight of god , in that hee labours to conceale and hide it from the eyes of men , but cares not though god looke on , as if hee either would say nothing , or regarded not at all his sinne : but god hath said , them that honour mee , i will honour ; and they that despise me , shall be lightly esteemed : that is , they shall be despised . consider secondly , the divers and manifold wayes god hath to reveale it , though men bee never so close and secret , and useall possible meanes to hide their sinne , as faire outward civility , a seeming to hate such 2 filthy notorious wickednesse , or any thing else an hypocriticall heart can invent , yet god hath su●dry wayes to detect their filthinesse , and lay open their hypocrisie : as first , by sensible things , when there is no person neere to see it , yet the v●ry birds and beasts have revealed it : secondly , hee gives them up to a reprobate sense ; and then in the end , though they have long lyen in it unseene and ansuspected , at last they become sh●melesi● , and so lye open to every mans discovery : thirdly , he can make any man living to reveale his owne sinne , as we see in iudas , though all the time he was working his wickednesse hee had carried the businesse close enough , yet in the conclusion , when hee had brought the businesse to passe , and in all probability it being now finished , should never bee concealed , even then he must confesse it , he must tell it every body : in like manner , it will be our case , though wee keep our filthinesse never so private , yet god can make us in the end on our death-beds confesse it , though all our life before we have hidden it . consider thirdly , whosoever commits this filthy sinne of fornication , makes himselfe a vile , and a base person ; what ever he was before , though never so glorious , yet now he is but as a starre f●llen to the earth , as it is in the revelation . if a man bee godly , come what will come , there is nothing can make him base , nothing can obscure him ; though hell it selfe should labour to cast a darkenesse about him , yet it shall bee but as a foyle about a jewell , or a clo●d about the sunne , make him shine brighter and brighter : wee know a torch light in a darke night will shi●e brighter than if it were at noone-day ; even so a godly man , whatever happens unto him , whatever night of affi●ctions , crosses , or other disasters come upon him , yet hee will be the more illustrious , the moreclearer will hee shine in the midst thereof ; and the more crosses happen unto him , the more will his glory appeare : but on the other side , let a man be ungodly , whatever outward glory or pompe he may have , yet he is but a base and vile person , and so hee shall ever be esteemed of , even at the last , doe all the world what they can . see this in paul , who before he was converted , whilest he was a persecutor , was counted a pestilent fellow ; but now after conversion , when he became godly , he was highly esteemed as a chosen vessell of the lord : so on the contrary , the scribes and pharises were the onely men , who but they among the jewes , yet now how odious is their names , they stinke in all mens nostrils . therefore let us have a care how wee suffer our selves to lye in sinne , lest we become in like manner hated of every man ; and on the other side , let us get our selves to be godly , and then our names shall be as precious oyntment that sends forth a sweet savour into every bodies nostrils . and thus much for the deceits whereby satan deceives men ; we will now come to some uses . the first use that may be made hereof , is , to exhort all men to be carefull to cleanse themselves from this filthinesse and uncleannesse : and to this end let them never give god rest , but with incessant prayers still call on him , till they finde that they are cleansed , that they are out of this gall of bitternesse ; for as there is nothing that will bee so bitter and distastefull , nay terrible unto them , as this being lyable to the wrath of god due to them by reason of this sinne ; so shall they never finde any thing so sweet and pleasant , nay comfortable unto them , as to be in the favor of god : for all that the creature can doe is nothing without god , there is no peace , no comfort , no rest without him ; now if a man have not this favour of god , but be without it , though he have never so many other blessings , as wealth , honours and preferrements , yet if an arrow come out of gods quiver , dipt in the venome of his wrath , bee it never so slight an affliction , it will wound deadly . see this in moses , who though the meekest man upon earth , and highly in gods favour , yet he for his impatiency had his crosse in that which he most desired , even in that he should not enter into the land of canaan . sinne conceiving must needs bring forth sorrow , and though it should faile in all other things , yet here it is true , he that so wes sin shal be sure to reap affliction ; this is the daughter , this is the fruit alwaies of such a motherbeware therfore how you take pains to serve sin , for he that does so , shall be sure to have for his wages sorrow and afflictions , nay death it self , as the apostle saith , the wages of sinne is death . a sinnefull man , one that is guilty of this sinne or any other , is like a malefactor that hath already suffered the sentence of condemnation to passe upon him , and thereby is lyable to punishment when ever it shall please the judge to send a warrant , he may be called to execution every houre , unlesse in the meane time he hath sued forth his pardon ; even so it is with the sinner , he is subiect to the wrath of god , when ever god shall please to send forth his warrant against him , he must be brought to execution , he hath no assurance , no power of resistance till hee hath got his pardon . therefore let every oae of us labour to procure our pardons in and by iesus christ , that so wee may not thus lye open to the wrath of god which will consume us when ever he shal but please to say the word in an instant . but some man will be ready to say , what needes all this ? i am strong and well , in good and perfect health , is it likely the evill day is neere me ? no surely , i will therefore goe on still in my sinne ; what need i repentance , that am so well in all things ? to this i answer , though thou beest never so well in strength and health of body , yet if god hides himselfe , if hee turnes but away his face from thee , thou shalt finde the matter changed ; where and when he is pleased but to turne himselfe , he turnes with him al things upside downe on a sudden . see this in those two hundred & fifty men of the company of korab , they thought themselves well and safe , else thinke ye they would have tooke censers and offered unto the lord , but see how in an instant , fire came out from god and consumed them . so also nadab and abihu , no sooner had they taken strange fire to offer unto the lord , but straight the iudgmēt light upon them ; for it is said , and there went out fire from the lord and devoured them , and they dyed before the lord , levit. 10. 2 they were presently consumed even in the places where they stood : in like manner it will be our case if we commit sinne , god may , if he bee so pleased to deale with vs , consume us as soone as ever we have done it , nay in the very manner , it is his mercy that wee are spared . but some man will say againe , there have many men escaped unpunished , they have gone free for any thing i could ever see , why may not i escape also as well as they ? to this i answer , gods decree concerning salvation and damnation must be admired at , not pryed into : what though god in his mercy hath saved others , must he also therefore save thee , that wilt not repent , but pres●mest on his mercies ? he cals sometimes those which have beene many degrees worse than others , whom he hath passed by , and that to shew his power of the potter over the pot-sheard : but what is this to thee ? looke thou to thy selfe ; use the meanes , come unto him by true repentance , and cleanse thy selfe from thy filthinesse , and thou shalt bee sure to finde mercy . the second use to bee made hereof , shall bee to perswade every one , not onely to cease from the act of so filthy a sinne , but also to motifie these corruptions , which are the source and fountaine from whence these all uncleane actions come : there may bee a restraining of our lusts and corruptions , but it is but for a time , it will breake forth againe ; or perhaps there may bee an abhorrency and contrariety of one mans nature from this sinne , but this is not out of any hatred to the sinne it selfe , but a forbearance of the act , because his nature cannot abide it , or for some other by-respect , as credit and reputation amongst men ; but this is not to mortifie them : for mortification is then true and perfect , when there is a contrary life ; that is , when a man that before was unchaste , now if his lusts bee mortified , he lives quite contrary to that , and is now wholly chaste and undefiled : now this cannot rightly be said to be in a man where there is but onely a restraint of his lusts . as in a tree , it is in vaine to cut off the top-boughs , so to kill it ; unlesse the roots be plucked up , it will grow againe ; therefore men beginne at the root to stub up the tree : so it it is with sinne , lost is the labour that strives to keepe it in and restraine it , thinking so to kill i● , there is no other way to doe it but by mortification , by rooting it up out of the heart , not suffering it the●e to have the least roome or place ; for if it be but r●strained , at one time or other it will grow againe to full strength . and that this may the better bee dispatched , let us examine and try our selves by these rules and markes . first , examine your selves and see whether there be a particular change which doth follow the generall one of the whole frame of the heart ; whether the heart is wholly changed and turned from all sinne , for if it be not , but is changed but by peece-meale , some of it being reserved for the darling sinne , then it is not true mortification ; which is alwayes a killing , and bringing under subjection , all lust and conc●piscence . therfore see , first , whether thy heart be throughly wounded with sinne , whether thou dost grieve for all sinne as well as for some partic●lar sinne of profit and pleasure . then secondly , if thou beest thus wounded , see whether thou longest for nothing so much as pardon in christ : a condemned person desires nothing , delights in nothing but in the newes of a pardon ; as other things are not at all welcome unto him , a pardon is all that can be comfortable unto him ; so thou , if thou beest truly wounded for thy sinne , wilt desire and wish for nothing but a pardon ; the remission of thy sinnes in jesus christ will more comfort thee than all the world beside . and lastly , if a pardon be granted , see , is there a love and a delight in christ ? is he the only joy and comfort of thy soule ? then well is thy case , thou art in a good estate ; thou maist bee certaine the roots of thy lusts are plucked up , and then the branches must needs dye . secondly , examine your selves and see whether out of a loathing and hate of this sinne you be able to judge aright of it , to perceive it in its filthy colours , and loathsome pollutions : all the time a man lyes in a sinne , hee will have such a mist cast before his eyes , that hee cannot see it perfectly , but dimly , as it were by a small light , which will not lay open all the spots and blemishes thereof . to explaine this , i will use this similitude ; a man that lives continually in an house where a bad smell is , he perceives not the ill savour , it is all one to him as though it were pure and sweet ayre ; but one that comes in out of the fresh ayre , he smels it presently , to him it is exceeding offensive : even so it is with sinne , an unregenerate man that is used to it , hath long lived in it , and perhaps never knew any other , to him it is naturall , he perceives not the filthinesse thereof ; it is as good to him as the purest action in the world ; and why ? because hee is accustomed unto it : now custome , you know , is another nature : but let a regenerate man fall to commit the same sinne , why he is troubled , he is perplexed , he cannot be quiet , nor can he finde any rest in it , 't is unusuall to him , and therefore he is disturbed at it . and indeed it is a good sign of a righteous soule to be vexed at sinne ; ye may see it in lot , of whom it is said , 2 pet. 2. 8. that rightious man dwelling among them , in seeing and hearing , vexed his righteous soule from day to day with their unlawfull deeds . try your selves therefore by this marke , and see whether you can brooke sinne well enough , or be vexed and disturbed at the com●itting of ●t . thirdly , examine your s●lves , and see whether your abstaining and keeping your selves from the acting of this sinne be generall and constant , or respecting some places or persons , and but for a short space : this is an effect of the former ; for hee that hates a thing , hates every thing that belongs unto it , and that continually : this is a sure marke and never failes . yee may see it in other things ; a dove is afraid of any feather that hath beene an hawkes , it brings a great deale of terror unto her , almost as much as if the hawke her selfe were there ; such a native dread is implanted in the poore dove , as it detests and abhorres the very sight of a feather ; so the godly man that hath once conceived a detestation against his lusts , endures not any thing that belongs to them , that comes from them . he that hates a serpent , cannot abide the skin , though it be never so finely speckled ; so , true hatred unto sinne , cannot endure motion or inclination unto it , though it bring never so faire pretences and shewes , it suffers not the least sparke to kindle or increase , as wanton speeches , lascivious lookes , &c. a sore that is healed at the bottome , is not easily hurt again , wheras if it be but skinned at top it is never the better , for in a little time it will breake forth againe , and be worse than ever : a bone broken and well set againe , is stronger than it was before : so a man that hath once slipped into this sinne , and is got out of it againe , shall finde his strength to bee encreased , and himselfe more enabled to resist that temptation than ever he was . but some man will say , i read of some of the saints that have fallen into this sinne , and that grievously , why then may not the deare children of god fall againe into it ? to this i answer , indeed it is possible , for we find it in the scripture of david and salomon , that they fell ; nay more , it hath many times so come to passe that they have fallen grievously , as in them before mentioned , and many others ; yet as wee read of their falls , so we read of their recovery out of it , they did not continue in it . here therefore i will set downe the meanes against it : and they shall be , first , for such as have long lyen in this sinne , perhaps 20 , perhaps 40 , or more yeares ; let such , i say , observe these rules following : first , let them labour to get an humble heart in the sight of this grievous sinne , let them bee cast downe with griefe and sorrow for so haynous a sinne , that they have offended so good and gracious a god , one that is of so pure eyes that he can endure no uncleane thing . it was the practice of the holy apostle saint paul , he was so farre humbled , that hee confessed himselfe to be the chiefest of all sinners ; and what could he say more ? so also the prodigall , luk. 15. when hee came to see himselfe , and to looke upon his owne condition , was so farre from being puffed up , that hee was content to stile himselfe no better than his fathers servant : in like manner doethou , thinke thy selfe the worst of men , and greatest sinner upon earth , and that god hath beene infinitly merciful unto thee , that hath not cut thee off in thy sinne , though thou so long continuedst in it unrepentant . secondly , labour to bring thy heart to so good a passe , that thou maist love god exceedingly , who hath forgiven thee so great a sinner . it is sayd of the woman in the gospell , to whom much was forgiven , that shee loved much : a great deale is forgiven thee , beyond what thy deserts are , doe thou therefore so too : love much , love christ that hath beene a mediatour to procure this thy sinne e o be forgiven ; love god much , who hath beene so mercifull as to grant thee pardon and remission of sinnes for christ thy saviours sake . thirdly , take heed lest satan beguile thee , and bring thee into the ●ame sinne againe : you know what saint peter saith , 2 pet. 5. 8. where he exhorteth the brethren to be sober and v●gilant , from no other reason but only this , because your adversary the devill , as a a roaring lion walketh about seeking whom hee may devoure : the same shall be my argument of perswasion unto all of you , to beware of the divell , to looke to your selves , lest hee should deceive you , and entice you into the same sinne againe . secondly , for those that are guilty of this sinne still , but would faine be rid of the sore burthen which lyes heavy upon their consciences ; let them use these helpes : first , labour to get assurance of the pardon and forgivenesse of it : no man can be assured of the love of christ , till he be assured of his love and favour in the free pardoning and remission of his sinnes : for how can a man have peace and quietnesse without this , hee is still in feare of gods wrath and vengeance to light upon him , and where there is such a seare and dread , it is not likely there should bee any love . and therefore in rhe first place get thy sinnes pardoned . secondly , labour to have a sense and feeling of thy sinne ; this is a chiefe thing to be obtained ; for where there is no sense , there cannot be any remorse or sorrow for sinne , without which there can be no turning from sinne , much lesse any hatred and detestation of it . now this sense and feeling is wrought in us by gods spirit , and therefore thou must goe to god by true and hearty prayer , that hee would bee pleased to illuminate thee by his spirit , that so thou maist see the miserable and wretched condition thou art in by reason of this sinne . thirdly , lay hold on the promises , and apply them to thy selfe , make them thine owne ; for whatsoever a mans sinnes bee , if hee can come to thirst after pardon , to desire that before other things in a right way , and to a right end , then hee may be sure he hath the promises belonging unto him : if he will take them , they are his owne ; christ is his , if he will take him , onely he must take him aright , as well to be his lord , as his redeemer : his lord , to governe and rule him by his lawes and commandements , as well as his redeemer , to save him by the merit of his death and passion . christ offers himselfe to him , revel . 22 17. saying , let him that is athirst , come ; and whosoever will , let him take the waters of life freely : and what greater love can christ shew , than to set himselfe out for all to take him , and that freely too ? in the dayes of his flesh , who had more good by him than the publicans and sinners ? them he called , them he saved : the poore diseased wretches , how ready was hee to heale them ? even so he is still , hee is every whit as ready to save thee , to heale thee , as he was them , if thou wilt come unto him , and endevour to lay hold on him . to neglect christ thus offered unto thee , is to trample under foot the sonne of god , and to count the blond of the covenant an unholy thing , heb. 10. 29. now what thinke ye shall be done unto such ? read that place , and you shall finde , that a much sorer punishment than death without mercy they are worthy of , and are likely to undergoe . you read what was done to those that despised the invitation of the king to his marriage-feast , matth. 22. 7. when the king beard thereof hee was wroth , and sent forth his armies , and destroyed those murtherers , and burnt up their city : in like manner will hee deale with thee ; if thou despisest the offer of his gracious promises now made to thee , hee will account thee but as a murtherer , and will destroy both the● and thy city ; that is , all that belongs unto thee . take heed therefore that thou now layest hold on his promises , and makest them thine owne . fourthly , use abstinencie and fasting , for thereby thou mayst get the mastery over thy sinne ; give it altogether peremptory denials , suffer it not to delight thee in the least cogitation and tickling conceit : it will be easie to abstaine feom it , when the deniall is peremptory ; if we cannot put out a sparke , how shall we put out a flame ? if wee get not the mastery over the first motion to sinne , much lesse shall wee be able to overcome it when it is brought to maturity in action : sinne is like the water , give it the least way and we cannot stay it , runne it will in despight of us : and as a streame riseth by little and little , one showre encreasing it , and another making it somewhat bigger ; so sinne riseth by degrees . iam. 1. 14 , 15. it is said , but every man is tempted , when he is drawne away of his owne lust and enticed . then when lust hath conceived , it bringeth forth sinne ; and sinne , when it is finished , bringeth forth death : where observe three degrees in sinne ; first , temptation ; secondly , conception ; and thirdly , perturbation , or bringing forth : so also hebr. 3. it is said of the israelites , that lust in them brought forth hardnesse of heart . beware therefore of the beginnings and occasions of sinne , and accustome thy selfe to use abstinence , thereby to master thy lust . fifthly , another helpe may be to resolve against it , to make vowes and covenants with out selves not to fall into any occasion that might bee an allurement unto it : let us binde our selves from things indifferent at first , and then afterward from the unlawfull temptations . and that wee may doe it the more easily , let us make our vowes for a certaine time , at first but for a little while , afterward for a longer season , and then at last , when we have more strength , for ever . but some man will here be ready to object and say , i finde my selfe exceeding weake and unable to keepe such vowes and covenants ; what shall i doe then , who shall be in danger every day to breake them , and so be guilty of a double sinne ? to this i answer , if our frailty herein were a sufficient argument , then would there bee no vowes at all : what though thou beest weake and fraile , and so subject to breake thy promises in this kinde , yet remember that they are gods ordinances , and hee will put to his helping hand to enable thee , hee will blesse and prosper what ever thou dost vow or promise this way , as an ordinance that hee hath commanded . againe , as thou seest thy selfe more weake , and subject to infringe those vowes , so bee sure to use the greater care and diligence to keepe them , be so much the more vigilant to avoyd all occasions that might tempt thee to breake them . sixthly , another helpe may be , to proportion the remedie to the disease ; as thy lusts are greater , so use greater abstinence , make stronger vowes against them . as in a place where the tide beats strongly , there the banke must bee stronger ; so where the current and tide of thy lusts runne more forceably , there resist them with greater strength , keepe the banke good , repaire it by new renewals of thy graces in thee , make new covenants against it : there is no man with one thousand , would meet his enemy with two thousand ; so doe thou , get as much strength to resist , as thy lusts have power to attempt thee . seventhly , turne your delights to god and heavenly things ; whereas you have long beene given to earthly mindednesse , now beginne to set your minde on heavenly things : there is no true mortification that is onely privative , it must be also positive ; a man cannot leave his earthly mindednesse , but he must presently be heavenly minded . to make this plaine by a comparison ; a man cannot empty a vessell of water , but ayre presently will come in its place : so a man can no sooner be cleansed from corruption , but grace will immediately enter and take possession of his heart ; as salomon saith , prov. 2. 10 , 11. wisdome entreth into thine heart and knowledge is pleasant unto thy soule : descretion shall preserve thee , understanding shall keepe thee , &c. lastly , the last and greatest help will be , to labor by prayer : god would have thee know that it is his gift : pray therefore that christ would baptize thee with the holy ghost and with fire : that the holy ghost may like fire heat the faculties of the soule , to inflame our love to god : for as our love to god is stronger , so our love to holy things will be more earnest , and consequently our hate to unholy things more strong and perfect : the heart thus inflamed is turned quite another way ; it doth so mollifie the heart more and more , making it capable of a deeper impression from the love of god. hence it is that the spirit is compared to wine , because as wine heateth us within , and maketh us more vigorous and lively : so doth the spirit heat us with the love of god , and make us more apt to good workes : now as when a man comes nigh to any towne , he goes further from another ; so when the spirit carries us nigh to god , it carries us further from our lusts . christ by the prophet is said mal. 3. 2. to be like a refiners fire , and like fullers sope ; now as there is no way to refine silver but by fire , and no way to purge and get out a staine but by sope ; so there is no way to cleanse ones selfe from lusts , to mortifie them , but by the spirit : take ye therefore the apostles counsell , act. 4. 38. repent , and be baptized every one of you , in the name of iesus christ , for the remission of sins , and ye shall receiue the gift of the holy ghost : let us wait for it , and we shall be sure to have it , and when we once have got it , we shall finde as evident a change , as the apostles did when the holy ghost in the forme of cloven tongues came upon them , as ye may read in the same chapter . and therefore also when we finde weakenesse in our hearts , let us know that wee have not beene so fully baptized with the holy ghost , as we may be ; according to that of the apostle , 2 tim. 1. 7. god hath not given us the spirit of feare , but of power , &c. when the spirit is powerfull ● us it will inflame us with the love of god , it keeps men in sobriety . therefore art thou weake ? art thou cold in holy performances ? labour to bee baptised with the holy ghost more fully : iohn was compassed about with the spirit as with a garment , rev. 1. 10. so should we be , for without this we are but naked : god kept abimeleech from sin , so he will keepe us if we have his spirit : and david was bound in the bond of the spirit , now the spirit is like a bond for two causes : first , every bond must be without us , and so is gods spirit , it is his and not ours within us : secondly , every bond keeps the thing that is bound in ; and so doth gods spirit , it restraines us , it keeps us in when as otherwise wee would runne into all excesse of riot . and therefore let us pray heartily and labour earnestly to be baptized with the holy ghost . how to mortifie uncleannes . colossians 3. 5. mortifie therefore your members which are upon the earth : fornication , vncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . having handled the doctrine of mortification in generall , as also come to some particulars , namely , that of fornication ; it now remaineth that in the next place , following the method and order of the apostle , i come to the next particular sinne named in the text , vncleannesse : and because these two sinnes doe in many things coincidere , and differ not greatly in any thing that i can set downe as meanes to prevent them , for what hath beene said of the one may serve for the other ; therefore i shall be the briefer in this , and may p●rchance make use of some of the things spoken formerly in the discovering of the haynousnesse of fornication . the doctrine then that we shall at this time insist on , is , that vncleannesse is one of the sinnes that are here to be mortified . this sinne of uncleannesse most interpreters make to be the sinne of onan , gen. 38. 9. and the haynousnesse thereof appeares , in that god was so displeased with him for it , that he slew him presently . besides , the grievousnesse thereof is is manifest , in that throughout the whole booke of god wee finde not any name appropriated unto it , as if god could not give name bad enough , or would not vouchsafe it any , because men should not know it at all . but now particularly i will lay open the vilenesse of it , by these foure arguments . first , the haynousnesse of it appeares , because that it makes a man that is guilty of it , a man of death ; you may see it in the example of onan , gen. 38. 9. before mentioned , god cut him off presently , hardly gave any space for repentance . where sudden judgement lights upon a man , it is a fearefull thing , and argues the greatnesse of gods displeasure against that sinne ; now where gods wrath is so exceedingly inflam'd against a sinne , we must needs conclude that sinne to bee very sinfull , and of an high nature . secondly , it is an unnaturall sinne : all sinne is so much the more haynous , as it is opposite to the nature of a man. wee read but of three sinnes against nature , whereof this is one ; namely , bestiality , sodomy , and this ; and therefore it must needs be of an high ranke , and consequently a most notorious vilde sinne . thirdly , the manner of it aggravates it exceedingly ; all things done against ones selfe , are the more hainous ; as selfe-murther is of an higher nature than murther of another ; and the reason is , because all creatures by nature seeke the preservation of themselves : in like manner , selfe-uncleannesse is a great aggravation unto it . fourthly and lastly , that sinne which is made the punishment of another , is ever the greater sinne ; now god hath made this sinne to be the punishment of all other sinnes , for after a man hath long continued in other sinnes , at last god gives him up to this sinne as to a punishment of the former : and therefore questionlesse it is a great and an haynous sinne . now since you have seene the haynousnesse of this sinne , in the next place i will shew you the manifold deceits of satan , whereby men are provoked to the commission of this filthy sinne . first , men doe goe on in the committing of this sinne , because they doe hope to repent afterwards . for answer of this , i say , that man who hath a will to sinne , doth harden himselfe more and more by sinne ; and this sinne of uncleannesse being a great sinne , it doth harden the heart the more , and doth the more indispose a man towards god. a man by common reason would thinke that great sinnes doe make the heart to be more sensible ; but indeed it doth not so , for it takes away the sense . great sinnes are a meanes to harden the heart , so that it cannot repent : prov. 2. 19. none that goe unto her returne againe , neither doe they take hold of the paths of life ; which is meant of repentance : for god doth not give repentance to this sinne , because it is a sinne so evident against the light of nature ; as ezech. 24. 16. sonne of man , behold , i take from thee the desire of thine eyes with a stroake , yet neither shalt thou mourne nor weepe , neither shall thy tcares runne downe : that is , if man will refuse the time of repentance which god doth offer unto him , when he would repent then god doth deny him : it is not in him that willeth , nor in him that runneth , but of god : god will have mercie upon whom hee will have mercie , rom. 9. 16. now to shew what repentance is : repentance is a change of the heart , whereby a man is become a new creature , having an inward affection to that which is good , and a loathing and detestation of that which is bad . to shew that repentance is the change of the heart , see how the prophet hosea , chapt. 7. 14. doth reprove the israelites for their howling on their beds , because their repentance was not from their hearts ; they did howle much , as it were , for their sinnes , but yet their repentance was not from the heart , and therfore nothing availeable to them . true repentance doth turne the disposition of the heart of a man another way then it went before . another meanes that satan useth to delude the hearts of men , and cause them to be set upon evill , is , because they doe not see the punishment due for sinne to be presently executed upon sinners : for answer of this ; in that god doth spare to punish sinne , no man hath cause to joy in it . god is mercifull , and doth heare many times a long while with men not to punish them for sinne , to see if they will returne unto him , and repent : but as long as man doth continue in any sinne without repentance , so long doth hee abuse gods patience every day and howre , rom. 2. 4. thinkest thou this , o man , and despisest thou the riches of his goodnesse , forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance : vers. 5. but after the hardnesse and impenitencie of heart , treasurest up wrath unto thy selfe against the day of wrath and revelation of the righteous judgement of god. another deceit that satan useth to provoke men unto this sinne , is , to judge of uncleannesse by common opinion ; that is , to weigh this sinne in a false ballance , and to looke upon it in a false glasse , and not to carry it to the ballance of the sanctuary of the lord , and therefore many times they esteeme great sinnes to be little sinnes , and little sinnes to be none at all ; when men doe thus mistake sinne , they judge of it otherwise than it is : as when bad company are together , they doeall allow and approve of sinne , and so evill words doe corrupt good manners ; and in their opinions doe make sinne to be no sinne at all ; not considering that place , titus 2. 14. that christ gave himselfe for us to redeeme us from all iniquitie , and to purifie unto himselfe a peculiar people , zealous of good workes . when a man hath committed sinne , his conscience is defiled , and so can no more judge of sinne aright , than one that would discerne of colours in a foule and soyled glasse ; but when the conscience is cleare , it sees things as they are , and so is able to judge of sinne by that rule by which our selves shall be judged at the last day : there is a sanctifying spirit , which if wee had , we should judge of sinne aright ; and the rule whereby we are to try sinne , is the written word of god. fourthly , satan useth to provoke men to this sinne , when they can commit it in secret , then will they bee bold to doeit : but consider , god sees in secret , and he will reward them openly : mat. 6. 4. give thine almes in secret , and thy father that is in secret will reward thee openly : now wee may judge by the rule of contrarieties , that if god doe see almes that are done in private , and will reward them openly , may not we thinke that he will doe the like of sinne : for so hee did by david , hee spared not him though he were his owne servant : 2 sam. 12. thou didst this sinne secretly , but i will doe this thing before all israel , and before the sunne . and thus they goe on boldly in this sinne , thinking they shall escape well enough if they can doe it secretly , and not bee seene of men ; but they in this despising of god , make god to despise them . consider , oh man , the many wayes god hath to reveale sinne that is committed in secret : eccles. 10. 20. curse not the king , no not in thy thought ; and curse not the rich , no not in thy bed-chamber ; for a bird of the ayre shall carry the voyce , and that which hath wings shall tell the matter . sinne that hath beene committed in secret , shall bee discovered by wayes that a man thought unpossible : evill men are as a glasse that is sodered together ; as soone as the sother is melted , the glasse doth fall in peeces : so they that are companions in evill , may for a time be true the one to the other , but yet the lord will one way or other discover their iniquities , so that they shall fall in peeces like a broken potsharde ; yea , perhaps the sinner himselfe shall confesse his sinne , as iudas did . the last deceit which satan doth use to provoke men unto this sinne , is with the present delight which they have unto it : to this i answer , as christ in mat. 5. 27. thou shalt not commit adulterie , for whosoever looketh upon a woman to lust after her , hath committed adultery already with her in his heart . if thy right eye offend thee , plucke it out and cast it from thee , for it is profitable that one of thy members should perish , and not that thy whole bodie should be cast into hell fire . therefore , i say , it were better for thee to leave thy delight , than to have thy soule damned in hell for ever : by leaving thy sinne thou dost not leave thy delight , for then thou hast a new heart , new desires and affections to delight in better things ; so that the forsaking of sinne is but a change of delight , and those sinnes which have the greater delight in them , shall have the greater torment , as doth appeare out of revel . 18. 7. concerning babylon , the more pleasure she had , the more should her torments and sorrowes be . thus have i dispatched , in briefe , this sinne of uncleannesse , insisting and inlarging onely some two or three of the deceits whereby the devill doth beguile the sonnes of men , and lead them captive to the commission of this slavish and abominable sinne ; for motives and helpes against it , i referre you to those i produced in the handling of fornication . finis . hovv to mortifie evill concvpiscence . colos. 3. 5. mortifie therefore your members which are upon the earth , fornication , uncleanenesse , inordinate affection , evill concupiscence , &c. now i should proceede to some application of this point , but because there is a third particular which hath much affinity with the two former , namely , fornication , and uncleanenesse , i will first speake of that which is here in my text , evill concupiscence . by concupiscence men doe understand a degree of this lust of uncleanenesse , and it is an evill inclination in the power of the soule . the doctrine is , this evill concupiscence is one of the sinnes which are likewise to be mortified ; wee had neede give a reason for it , because men will hardly be perswaded to thinke it a sinne , thus it was with the heathen , they thought there was no sinne in it . the first reason is , if concupiscence doe cleave unto a man , that is , evill inclinations which the soule by sinne is bent unto , then actuall sinne wil follow , which is the fruit of this concupiscence : it is as a sparke of fire , which being let alone , will grow greater and greater , and like a leven , though little at the first , yet doth it leven the whole lumpe , so that it doth produce the works of the flesh , and therefore it is to be mortified . the second reason is , although a man doe not fall into actuall sinne presently , after there is concupiscence in the heart , yet being unmortified , it hideth the sinne in a man , and so defiles him , and makes him proane to an evill disposition , and also to be abominable before god : therefore mortifie concupiscence before it come to have vigour and strength in thee . a man is said to be an evill man , when hee is distracted from good to evill , now evill concupiscence makes a man to be so . there are evill inclinations in a good man , and yet it is by way of antithesis , it is not his complexion and constitution to have them . now an evill man hath concupiscence , and the same is his complexion , and constitution so to be : therefore if evill concupiscence be not mortified , it makes a man to be bad , and in this regard wee ought to cleanse our selves from the pollution of this sinne . the third reason is , evill concupiscence being in a man , it doth marre all his good actions . to mingle water with wine , it makes the wine the worse ; to mingle drosse with silver , it makes the silver the more impure ; so evill concupiscence being in the soule of a man , it doth staine and blemish his good actions ; when the string of an instrument is out of tune ; then the musick doth jarre . a man that hath strong concupiscence in him , he will desire to come to the execution of the works of them , and so it will haue an influence to the effect , and will staine and blemish any good worke hee goes about ; so that evill concupiscence making a man to be evill , it doth blemish and staine all the good actions that man goes about , in that hee doth performe them either with vaine-glory or selfe respect . the fourth reason why evill concupiscence should be mortified , is , because that otherwise the commandements of god will be grievous unto us , 1. iohn 5. 3. for this is the love of god , that wee keepe his commaundements , and his commaundements are not grieuous . the commaundements of god are not onely to be kept of us , but so to be kept , that they may be delightfull unto us , psalm . 103. 1. blesse the lord o my soule , and all that is within me blesse his holy name : when concupiscence doth lye in the soule of a man , in its full vigour and strength unmortified , it doth draw in him a reluctance from good duties , as when a man doth will one thing that is good , and an evill inclination doth set upon him , then the commaundements of god will be grievous unto him , even as a man will be unwilling to carrie a burthen long . now i proceede to shew you three things observable in this word concupiscence : first , what the nature of it is . secondly , the sinfulnesse of it . thirdly , the operation or workes of it . first , for the better understanding what it is , know that in the soule of man there is a facility , secondly , there is an inclination , which doth adhere to the facultie , and thirdly there are actuall desires which flow from that inclination , by way of similitude , the better to conceive . first in the mouth there is a pallate , secondly , the desired humour , and thirdly the tast ; so in thesoule of man , first , there is the naturall affection , secondly , there is an inclination which is the tuneablenesse , or untuneablenesse of it , and thirdly , there is the desire , or actuall works of it . by concupiscence is meant , the evill inclination , and the fruits of the evill inclination , and by it the habituall concupiscence , from whence the actuall desires of evill will follow . rom. 6. 12. let not sinne raigne in your mortall bodies , that yee should obey it in the lust thereof . first there is a sinne , secondly , the lust of that sinne , and thirdly the obedience , that is consent to the sinne . there is a concupiscence that is naturall , and another that is morall . as there is a concupiscence that is bad , so is there another that is good , and a third that is neither good nor evill . there was in christ a desire to live , though it were gods will he should die , yet obeying , hee did not sinne . on fast dayes we are commanded so to doe , yet the desire to tast corporall food on such a day is not sinne . secondly , it doeth proceed from sinne , and one sinne doth beget another , iames 1. 15. concupiscence doth bring foorth sinne , rom. 6. 12. let not sinne raigne in your mortall bodies ( that is ) let not concupiscence : but to understand what the sinfulnesse of it is , know that sinne in speciall , is the transgression of the morall law , any facultie that is capable of a fault , it is sinne , that is the defect of it ; man shall bee subject to reason , and reason should cause him to submit himselfe unto the will of god. the morall law is a rule of action , not of habit . there is a double law , a law of action , and a law which we call that law , which god did stampe on the very creature . take an epistle , or a learned writing that is made by art , there may be logicke , rhetoricke , and grammer rules brought in to confirme it ; so in the law , there is a stampe & a rule , and every observation from it , is an errour in it . if a man did al that is in him , usedhis best endevor to subdue his evil concupiscences , & yetcannot , yet it is not sufficient for him , every man hath , or ought to have strength in him , to rule his affections . if a master command his servant to goe and doe such athing , if the seruant goe and make himselfe drunke , and then goeth about it , and cannot bring it to passe , although hee doe his good will for to do it , he is not to be excused , because he did loose his abilitie through his owne default ; so we , god at the first did make us able for to subdue our lusts , but wee in adam having lost the ability of our first estates , and yet may recover strength againe , to subdue our lusts in christ the second adam , if wee doe it not , the fault is in our selves . now we proceed unto the third particular , to shew unto you what is the operation , and working of this evill concupiscence . it is an inordinate inclination , which doth cleave unto the faculties of the soule , and doth indispose a man to that which is good , and caries him on to that which is evill , and so long as it abides in the soule , it makes him fruitfull to doe evill , and barren to doe good , so that evill actions the fruites of evill inclinations doe arise from it , even as water from the sountaine , and sparkes from the fire . concupiscence doth conceive and bring forth sinne . there is a different worke of concupiscence in man that is evill , and a regenerate man ; in an evill man it hath dominion over him , so that all his actions and desires are sinnefull : in a good and holy man , there is concupiscence also , but it doth worke in him by way of rebellion , he beholdes it as a disease , and as an enemie unto him , and doth labour to mortifie it , he is enlightened by grace to see it as a disease , and therefore doth labour to cure it , more and more . an evill man thinkes it the best way for his happinesse , and that his chiefest good , doth consist in giving satisfaction to his concupiscences , and therefore doth labour to satisfie them , and not to cure them . true it is gods children , david , peter , solomon , & other holy men , have had concupiscences in them but yet were not domineered over by them ; so long as a man doth strive against evill concupiscences , against the motions and stirrings of them , and that his owne conscience can beare him witnesse , he doeth resist them in sincerity of heart , they shall never beare sway over him : take the best actions of a wicked man , the utmost end of them are to himselfe , and if the utmost end be bad , all hee doth must needes be bad , as for example . th' end that a husbandman doeth ayme at in tilling of the ground and sowing of his seed corne , is to have a good harvest , and if his harvest prove bad , then all his labour is lost , though the beginnings of a thing be good , yet if the utmost end of that thing be naught , all is bad ; so that th' end of all things in morall actions , doeth make the thing either good or bad : every wicked man doth seeke himselfe in all his actions , hee doth worshippe himselfe in the utmost ende of all his thoughts , so that all his actions , lusts , and desires , are evill continually . now i proceed to shew you how it is the apostle paul would have you to mortifie , here some thing is presented , and to shew you plainely what it is , it doth consist in these two particulars . first , the habituall concupiscence , and secondly , the inordinate lusts and desires that doe arise from it , one wee call habituall , and the other actuall . now the apostle would have the habituall concupiscence in nature weakened , and secondly , he would have the actes of the lust to be suppressed . now that it is the apostles meaning , that he would have them mortified and that which is to be mortified is sin , marke that place i did cite before , rom. 6. 12. let not sinne raigne in your mortall bodies . in these wordes are three things observable , first , there is a sinne , secondly , a lust to the sin , and thirdly obedience to the sin , thatis a wil to execute the desire of this lust . when the apostle saith , he would have thēmortified , he would have the heart to be clensed from the habitual custom of evil concupiscence , and secondly he would haue them so subdued , as not to obey them . that you may know the apostles meaning , and not to lay a straighter charge upon you , then the holy ghost doth aymeat he would have all these three to be mortified , the lust , the consent to the lust , and the act of ill . consider the nature of the things that are to bee mortified ; if you take the evill inclination , and compare it with the strength of the mind , in committing of any sin , they are all of the same nature , they differ but in degree , a lesser evill in the thought , before consent unto it is of the same nature as a greater , as it is in murther : hee that is angry with his brother unadvisedly , committeth a degree of murther ; so he that slandereth his brother by taking away of his good name , committeth a degree of murther , and is a sinne of the same nature , as if hee tooke away the life of his brother . so as in taking away the comfort of a mans life , it is a degree of murther , in as much as that man would take away the life of his brother if hee might ; so in lust , if a man desire to commit adultery with a woman , and cannot come to the execution of his will therein , to the committing of the actuall sinne , yet the adultery of the thoughts and affections , are degrees unto this sinne , and are of the same nature , as if he had committed the sin it selfe . the commandements say , thou shalt not covet thy neighbours wife , that is , in no degree at all to hurt her , or to wrong her . if all be of one nature , and differ in degree , then all are to be mortified . the same nature is in one drop of water that is in a whole sea , and the same nature in a sparke , as there is in a great fire ; if there be a right enmity betweene sinne and us , wee will abstaine from all sinne ; a man doth hate the very colours of his enemie , as toades and creatures that are poysonfull : if a man doe abstaine in sincerity from sinne , hee will abstaine from all sinne . the reason why men abstaine from any sinne , is either for love of themselves or of god ; if for love of thy selfe thou doest abstaine from sinne , thou wert as good commit all as some ; if for love of god , thou wilt abstaine from all sinnes , from little sinnes as well as great sinnes . here may a question be asked , why men doe abstaine from murther and idolatry ? the answere is , because god did forbid it ; and doth not god forbid also , thou shalt not lust : god that doth forbid the one , doth forbid the other ; and for thy further consideration , know the holy spirit of god doth hate every sinne , it doth abandon and hate that heart where these thoughts of lust are nourished . now the heart is the habitation and residence of the holy ghost , wherfore all sinnes are to be mortified , that the holy ghost may come and dwell there . the acts of mortification are chiefely these , the apostle would have us take paines with our hearts , men might doe much good unto themselves , would they but take paines to consider and ponder their their wayes , but when men are carried away with the desire of riches , vaine-glory , and other inconsiderations , no mervaile if it be thus with them : if they would but sit alone , meditate , and reflect their mindes upon what they should doe , it would be a great meanes to make them to alter their courses . the apostle when he would have them mortifie these lusts , hee would have them consider the meanes how to suppresse them , there be strong reasons in the word of god for them : let them search the grounds they have for the committing of those lusts , and it will be an effectuall meanes for the mortifying of them : if mens judgements were rectified to see their follies , they would change their courses , and turne the bent of their affections another way ; i should deliver many things unto you in this kinde concerning mortification , to let it be your care , that it may worke upon your inward affections , that you may make it profitable unto your owne soules , and that you doe let it not passe from you without doing you good . the word of god which you heare is not lost , it shall certainly doe you hurt if not good , it shall harden if it doe not soften : it is an ill signe if a tree doe not bud in the spring , but to see it without leaves in the winter is no wonder at all ; so for any to heare the word of god powerfully preached , and not to have good wrought on them by it ; they have great cause to feare their estates , it is this meditating and taking to heart , which is the first means i prescribe for mortification . we are said , secondly , to mortifie , when we suppresse and keepe downe those lusts , if wee keepe them backe from their courses , that they doe not bring forth the fruite of sinne : all actions when any sinne is executed , they tend to evill corruptions . if wee abstaine from the action of sinne , then it doth kill the very inclination . take any sinne that a man is naturally enclined unto ; whether it be the sinne of uncleanenesse , the desire of riches , or whatsoever , custome doth make his lusts to be stronger , and so doth adde to the sinne , one light doth shew a thing to be so , but more lights doe make it appeare more cleare ; so there is an addition in sinne as well as in grace , the more they act in sinne , the more they encrease . now when men complaine they know not what to doe , they cannot be without their lusts ; let them thanke themselves for it in suffering themselves by custome to practise them , but by keeping downe the act of sinne , the lusts will evaporate away in time , though thy lust be strong and violent at the first ; yet if thou wilt let it alone from the execution of it , it will consume and weare away at the last ; therefore keepe downe thy lusts , and suppresse them . thirdly , to weane these lusts , inordinate affections , and concupiscences ; the rectifying of the judgement , and applying of right meanes , doth mortifie the higher reason : now for to mortifie the lower reason , is to turne away the bent of affection on another object : if grace be quicke and lively in a man , it turnes away the minde from sinne , and the way to weane these lusts , is to keepe the minde fixed and bent on better things , as temperance , chastity , and sobriety ; for all intemperance doth breed lust , and then the devill doth take occasion and advantage to worke upon a man ; but sobrietie and temperance is a great meanes to keepe backe these evill affections . now i proceede to make use of what hath beene formerly delivered concerning these three sinnes , fornication , uncleanenesse , and evill concupiscence : you may remember what hath beene said concerning the greatnesse of the sinne of uncleanenesse , it will follow then if it be so great a sinne , wee should use meanes to be freed from it . those that are guilty of it , let them give themselves no rest , their eye lids no slumber , nor god no rest , till they be delivered from the band of this iniquity . 1. sam. 2. 25. remember what elie said to his sonnes , if one man sinne against another , the iudge shall judge him , but if a man sinne against the lord , who shall entreate for him ? when god doth take in hand to afflict the creature , then it is intollerable , man shall finde it to be a●terrible thing to fall into the hands of the living god. take an arrowe , or a bullet , and let it be shot into the body of man , it may wound deepely , and yet be cured againe ; but let the head of that arrowe be poysoned , or the bullet envenomed , then the wound proves deadly and incurable : there may be in the body of man many great gashes and deepe wounds , and yet be cured ; but if affliction lyes on the creature from the wrath of god , he is not able to beare it ; it doth cause him to tremble , and his conscience to be terrified within him , as wee see by men that are in despaire . now the reason of it is , god when he sinites the creature in his wrath , he doth wound the spirit , and as it were doth breake it in sunder , as god doth breake the spirit , so he doth sustaine the spirit ; but when he doth withdraw himselfe from the creature , then the strong holds of the spirit are gone . this is to shew you what a terrible thing it is , to fall into the hands of the living god. this as it doth belong to all , so specially to those that have received the sacrament this day or before , that they make conscience of this sinne , if they doe not , they receive it unworthily , and he that is guilty of this , is guilty of the body and blood of christ ; hee discernes not the lords body , neither doth hee prize it as hee should , nor esteeme of the excellencie of it as hee ought : hee discernes not with what reverence hee should come to the lords table ; therefore saith the apostle , hee is guilty of the body and blood of christ , that is , hee is guilty of the same sinne that those were that did crucifie and mocke christ iesus . the sacrament of the lords supper , is a speciall meanes , and chiefe ordinance of god for the attainement of his blessings , if it be rightly received ; and so it is the greatest judgement that can befall a man , if it bee not rightly received , for christ is chiefely represented therein : the blood of christ is the most precious thing in the world , when men shall account this holy blood of the new testament , to be but an unholy thing , and to trample it vnderfoote , god will not beare with this . now when a man doth come to the sacraments in a negligent manner , in not preparing himselfe worthily to come , hee is guiltie of the blood of christ ; for ye are not onely to be carefull to prepare your selves , before the receiving of the sacrament , but also of your walking afterwards . therefore consider , you that have received the sacrament , or intend to do it , that you doe clense your selves from this pollution of heart and spirit , and that you doe put on the wedding garment , that is required of all worthy receivers , let your hearts be changed , and your affections , and actions be free from all kind of evill , and your hearts be turned to god , else you cannot bee worthy receivers , and so much shall suffice for this use , that seeing this sinne is so great , every man should endevour to free himselfe from it . secondly , seeing the apostle doth not onely exhort us to abstaine from it , but also mortifie , kill , and subdue it , if there were nothing but a meere abstinence from ill , then it is not properly a mortification , for then the impurest adulterer should sometimes bee chast after his impure manner of committing it , and therefore the cessation of it is no true mortifying of it , and that you may know mortification aright , i will give you three signes . first , you shall know it by this , if there went a generall reformation both in heart and life before , when the heart is generally set aright , is changed and renewed to good , and from thence doeth arise a dying to these lusts , then it is a good signe , but if otherwise there bee no particulars changed in thee , then it is but a cessation , not a mortification , but when the whole frame of the heart is altered , yea even from the very roote , when the old man in the body of sinne is wounded even to the heart , that is , when a man hath hath beene soundly humbled for his sinne , and afterwards hath his heart affected to christ , and is come to love god , and hath his mind changed , then he may truely reckon it mortification . secondly , you may know true mortification by this , by having a right judgement of sinne , and a true loathing and detestation of it ; it is hard for a man while hee hath any sinne in him , to judge rightly of it , for then a man is given to an injudicious minde , while hee doeth continue in it , as when a man is in prison , if hee have continued there long , though the sent bee bad , yet hee cannot discerne it , but let this man be brought to fresh ayre , and bee carryed to that prison againe , then hee will smell the noysomenesse of it . so when a man is in sinne , hee cannot truely judge of it , but when he is escaped from it , then he can rightly and truly detest , and judge of it , when a mans soule is righteous , there is a contrariety betweene him and uncleannesse , a righteous soule doeth detest sin , both in himselfe and others ; as lots soule was vexed with the abhomination of the sodomites . consider how you are affected with the sinne of others , rom. 1. verse 32. they were not onely worthy of death , who did commit sinne themselves , but also they that had pleasure in others , when a man can truely detest sinne in others , as lot did , and doeth truely loath it in himselfe , then it is a true signe of true mortification . the last thing to know mortification by , is an actuall abstinence from every sinne , it is one thing to dislike a sinne , and another thing , to bee wearie of it , and to hate the sinnefullnesse of it ; if mortification bee true , he will hate all kind of uncleannesse with an inveterate hatred , bee it of what degree it will , sheepe doe hate all kind of wolves , if a man doe truly mortifie , &c. his hatred to sinne will bee generall , not onely in abstinence from grosse sinnes , as murther , adultery , and fornication , but also from all other sinnes ; for when a man forsakes sinne , out of hatred , his rancor is of iudgement more then of passion , and so likewise his hatred will be constant . men may bee angry with their sinnes sometimes , and fall out with them at other times , and yet be friends againe , but if they doe truely hate sinne , their abstinence from sinne will be constant , when a man becomes a new creature , there will arise a contrarietie to sinne in his nature , so that if a man doe hate sin , he is truely said to mortifie . here may a question be asked . whether after true mortification a man may fall into the same sinne againe or no ? for answere hereunto i say , a man may fall againe into the act of sin and uncleannesse after mortification , for the gates of gods mercy stand open to men after their greatest relapses ; but yet he doth never fall into the love of sinne , and of purpose for to sinne . though he doe fall into the act , hee doth not returne to allow of it , and to wallow in the mire , for it is impossible to do so after grace , yet we cannot shut up the gates of gods mercie to those that have often relapsed , so that a mans conscience is witnesse unto him that he is not remisse in the meanes hee should use , though hee fall into the act of sinne unawares , yet he doth it not with set purpose : now you may judge whether you be mortified yea or no. the meanes to mortification are these . the first meanes to mortifie , is to labour for the assurance of pardon of thy sinnes ; sinne is never mortified but by the sanctifying spirit , there may bee a restrained spirit in us to keepe us from the act of fin , but it can never bee mortified but by the sanctifying spirit of god , pardon for sin is had by the assurance of faith in christ , and the way to get this for givenes , is to be truely humbled for our sinnes , acknowledging our own misery , and our owne wants , and to lay hold upon the mercies of christ iesus , and to bee lifted up by the promises of the gospel ; consider , whatsoever your sinnes be , whether against the light of nature , or against knowledge , let a mans relapses be never so great , and agravated with never so many circumstances , neverthelesse , if a man will come in , our commission is to propound unto them without all condition , or exception , that the gates of mercy stand open for them , mar. 16. 15. there is our commission , go ye into all the world , and preach the gospel unto every creature . what this is in the next verse it is sayd . if a man will beleeve , he shall be saved , but hee that beleeveth not , shall be damned . therefore whatsoever your sinne be , let nothing hinder you to come in , for if you come in , god wil receive you to mercy , all the hindrāce then is in our selves . consider these two places of scripture , 1. cor. 6. 9. paul speaking to the corinthians , of the greatest sinne that ever mans nature was capable of , such were ye , ( saith he ) but now ye are washed , and are sanctified , and justified in the name of the lord iesus , and by the spirit of our god ; so in the 2. cor. 12. and last ve . the apostle doth make no question , but that they might repent , and have forgivenesse , you may know how willing god was to forgive great sinners , all the matter is , if we be willing to apply this pardon to our selves . to leave our sinnes in generall , to take christ to be a king , aswell as our saviour . to deny our selves , and to take up christs crosse , and then there is no question , but we may have this pardon sealed , and assured us . certaine it is , men will not doe this , as to denie themselves , and take up christs crosse , till they bee duly humbled , and have repented their sinnes , but so it is , that men will not prize christ , untill that vengeance fall upon them for their sins , would they but doe it , they might bee sure of this pardon , were their humiliation true and sincere , it is sufficient , the last of the revel . verse . 17. and the spirit , and the bride say , come , and let him that heareth say , come , and let him that is athirst come , and whosoever will , let him take of the water of life freely . first , here is , let him that heareth come , that is , to all whosoever this gospel is preached unto , the promise is generall to all : here is also added , let him that is athirst come : there is further added , let whosoever will , come ; come that will come , and take of the water of life freely , seeking god in sinceritie of heart , with forsaking of all their sinnes . and so much for this meanes of getting pardon for sinne , and to come to true mortification by the sanctifying spirit . the second meanes to mortification , is to abstaine from all beginnings , and occasions of sinne , as precedent actions , and objects of ill , it is to have a peremptory abstinence and full deniall , not medling with any thing that hath any affinity with sinne ; if you doe not neglect to resist the beginnings , this is the way to come unto the utmost ends of it , there be chaines to draw to sinne , iames 1. 14. every man is tempted when hee is drawne of his owne lust , and is inticed , then when lust hath conceived , it bringeth foorth sinne , and sinne when it is consummate , bringeth forth death . this is to cleare god in the matter of temptation , a man is drawne with his owne lust unto it . first , a man doth gaze on his sinne , and dally with it , then hee comes to bee intangled in it , so that hee cannot get loose againe , even as a fish that is fast to a hooke . thirdly , followes the assent unto it , when hee is taken in the net . and lastly followes the committing of actuall sinne ; which doeth bring forth death ; so first there is the chaine that drawes to sinne , secondly the gazing on it ; thus evah did admire and gaze on the fruite , and did thinke that if shee might taste of it , shee should come to know good and evill , but she was deceived , so wee are deluded by sinne . first , by gazing on it , then by being intangled in it , afterwards proceedes a will therunto , and lastly , the committing of the sinne which doth bring foorth death , so that death followes sinne ; when a man hath committed the sinne , it causeth the hardening of the heart , and so makes him not sensible of the things of the spirit ; the greater sinnes doe cause the greater hardnings , and makes the heart for to become evill , and so a man comes to have an unfaithfull heart , as an athiest , to thinke that the scriptures are not true , that the promises of god are not true : and lastly , unfaithfulnesse , it causeth a departure from god , as in hebrewes 3. 13. an unbeleeving heart causeth a departure from the living god. take heed there bee not an evill and unbeleeving heart in you , for if there bee , then there will bee a departing from god , therefore wee should not bee led by any thing to gaze upon sinne , that wee may not bee intangled in it . therefore let us at the first checke the very beginnings of sinne , and resist all occasions . a third meanes to overcome this sinne , is to bee exercised with the contrary delights , as with grace , and holinesse . this is the meanes to mortifie the heart , and to emptie it of all kind of lusts , and they cannot be emptied out of the heart , unlesse better things be put in stead thereof ; you cannot weaken blackenesse , better then by white . therefore the way to change the heart after sinnefull objects , and the mortifying of these lufts , it is to get delight in better things , and to labour to have neerer communion with god , & to be zealous of gods cause , 1. cor. 106. last of all to conclude , the meanes for mortifying of this sinne , is , you must adde prayer unto all the rest : to pray unto god to baptize you with his holy spirit ; let a man be left to himselfe , and it is impossible for him to mortifie , except god will doe it ; therefore wee are to pray unto god to give us his holy spirit . when the spirit of god doth come into the heart , it is as fire , and puts another temper upon him then was before ; it turnes the strings of his heart to another tune , and doth make him approve of that which god doth require . this is the way to mortifie lust . the more a man is carried to the love of one , he is many times the more removed from another ; but the more a man is caried to god , the more heis wayned from inordinat lusts , & being mortified , he is the more enclined to god , mal. 3. 2. who shall stand when he appeares ? for hee is like a refiners fire , and like to fullers sope. christ shall doe that when he comes , that none else is able to doe . as in refining and purifying the heart , use what meanes you will , except you use fire , you cannot refine drosse from silver : so staines that are in a mans garment , wash them as long as you will with sope , they will but seeme the worse ; but when they are brought to the fullers hand , they are soone rubbed out : so let a man be left to his owne spirit , hee will runne into a thousand noy some lusts ; but when gods spirit is cloathed in a mans heart , then it doth keepe him from the wayes of sinne , revel . 1. 10. it is said of iohn , that he was ravished in the spirit , as a man locked in armour : when the spirit of god doth possesse the soule , and compasseth it about , it keepes it from the wayes of iniquity , and causeth an aptnesse to good , 1. tim. 17. for god hath not given us the spirit of feare , but of power , of love , and of a good and sound minde . and the reason why men doe neglect it , is , because they know not the way to get it . they know not the power and efficacie of the spirit , and that is the reason there is so little effect in this businesse . let a man bee left to his owne spirit , and gods spirit removed from him , hee will lust after all evills : take example of eliah and iohn baptist ; it is said of iohn , that hee came in the spirit of eliah , which did excell in him . take eliah , and extract that spirit from him which he had from god , and hee would be but as other men . take the deare saints of god , and take but this spirit from them , how would it be with them ? even as it was with david , when god did but as it were hide himselfe a little while from him , into what dangerous sinnes did hee fall . therefore pray to god that hee would give you his spirit , and that will bee a meanes to mortifie these lusts within you . it is the spirit that doth make difference betweene man and man , and for the getting of it , pray to god earnestly , and hee cannot denie you . i will name but one place more unto you , acts 2. 38. 39. repent , and be baptized every one of you in the name of iesus christ for the remission of sinnes , and you shall receive the gift of the holy ghost , for the promise is unto you , and your children , and unto all that are a farre off , even as many as the lord our god shall call . so that the men which were converted at peters sermon , did aske , what shall wee doe to be saved ? hee said , repent , and beleeve , and yee shall receive the holy ghost ; and further addeth , the promise is made to you and to your children , and you shall be partakers of it . not that the promise of the holy ghost did belong onely to those that were then present , but to all that have beene borne since , and are to be borne both of iew and gentile , to as many as shall call upon the name of the lord. therefore doe you now as the apostles did then , when christ told them hee would send them the comforter , they spent the time in prayers untill they had it : so doe you pray earnestly , and be instant with god for it , and then certainely god cannot denie it you ; and when you have the spirit ; then you will mortifie those lusts , and all other sinnes whatsoever ; when you have this spirit , of sobrietie , of temperance , of love , of weekenesse , of gentlenesse , of long suffering . the lord graunt you understanding in what hath beene spoken . and so much for this time . finis . how to mortifie inordinate affection . colo 1. 3. 5. mortifie therefore your members which are upon the earth ; fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . some of those earthly members which the apostle would have us to mortifie we have already handled ; we are now come to speake of the inordinate affections . the greeke word is translated by a double word , sometimes passion , sometimes affection , but it is alone , so as the point is cleere , that : all immoderate affections must be mortified . a doctrine that may well bee handled at large , it beeing generall and universall , an vnlimited word that reacheth unto all particular affections , a doctrine that concernes every man ; men , for the most part , when they come into the open view of the world , have a certaine composed habit , but inwardly are full of inordinate affections : it is a doctrine therefore that searcheth the inward parts , the mindes and hearts of men : a doctrine of continuall use ; for though men presse outward actions , yet affections remaine unruled . besides all this , a doctrine of no small difficulty . for as there is nothing easier than to wish and desire , so there is nothing harder than to order these desires aright . for the better handling of the point , observe these three things : first , what affections are . secondly , when they are inordinate . thirdly , why they are to be mortified . in the first place i must tell you what affections are : by affections you must vnderstand all affections and passions , whatsoeuer ; for the better understanding whereof , you must know that there are three things in the soule ; first , the faculties which are to the soule , as the members to the body . secondly , the inclinations of those faculties . thirdly , the habits acquired from those inclinations : for example , the appetite or will is a faculty of the soule , and this taken in it selfe is neither good nor evill morally . againe , there are the inclinations of that will , and these are goodor evill according as the objects that they apprehend are good or evill ; and lastly , the habit is , when the soule doth accustome it selfe one way or other ; the habit is good , when the soule is accustomed to good objects , in a good manner ; and the habit is evill , when the will accustometh it selfe to evill objects , or to good objects in an evill manner . it is with the passions as it is with the senses . first , we have the sense of hearing before we heare , and of seeing before we see ; then from often hearing or seeing of the same object , proceedes an inclination more to one object than to another . from that inclination , a habit in the sense to turne it selfe with most easinesse and delight upon that object ; thus a corrupt habit is bred with us , when the mind or wil turnes it selfe often to this or that evill object ; and so gets agility and nimblene in doing , as often doing brings dexteritie to the hands ; so if the will or appetite have gotten a haunt either to vertues or vices , it contracts a habit to it selfe . now to shew you what an affection is , we define it thus ; an affection is an inclination or motion of the appetite upon the apprehension of good or evill . i call it an inclination or motion , for it is the bent of the will to this or that thing ; as for example , when we outwardly love , feare or desire , that is a motion ; and for the inclination wee are to know that in man there is a double appetite ; the first is sensuall , which apprehends things conveied to the senses , as to the eye and eare , and so is affected to loue , feare or grieve ; this i call the sensuall appetite , because it is of objects apprehended by fantasie . secondly , there is a rational appetite , the object of that is that which the understanding apprehends ; and from hence proceed affections to riches , honor , preferment , &c. the will beeingconversant about it . remember this distinction , because of the matter that followerh , namely ; that the appetite is double sensuall and rationall , and affections are placed both in the sensuall , as we love , feare or desire objects exposed to sense ; and in the rationall , as we love , feare or desire the objects which reason apprehendeth . now to draw this generall division into two maine heads : nature hath planted an appetite in the creature to draw to its selfe that which is good , and to cast away that which is evill ; therefore are these affections such as apprehend either good or evill , to keepe the one , and to expell the other ; those that apprehend good , if they see it and apprehend it , they love and desire it , and love desires to be united to the thing loved , and a desire is a making towards the thing absent ; when the thing is present we joy in it ; when it is comming towards us , and there be a probability to have it , then comes hope in ; if we bee like to misse of it , then comes feare ; if no probability of attaining , then comes in despaire ; if there be any impediments against reason and right , then we are angry at it ; and this anger is an earnest desire to remove the impediments , otherwise if we see reason and justice to the contrary , then wee are not properly angry . these are the affections that are about good , and these are the first kind of affections . the 2. sort of affections are those that are about evill ; as in the former there is love of god , so here to turne away from evill , is hatred ; if evill be comming , and we be not able to resist it , wee feare , if we be able to overcome it , then are wee bold and confident ; if we be not able either to overcome or resist the evill , we flye from it ; if it be unavoidably present , we grieve at it . but to handle them more severally , and so to know them as they have reference to good or evill , for , except wee know them thus , it is worth nothing to us . there are therefore three sorts of affections , naturall , carnall , and spirituall . first , naturall , these affections arise from nature , and tend to naturall objects ; as for example , to desire meate and drinke is naturall , but to desire it in excesse is not naturall ; because the objects of naturall affections are limited by nature , namely , so much and no more : nature hath certaine measures and extents and limits , and those she exceeds not : naturall affections make us but even with beasts . secondly , there are carnal affections , which are lusts that arise from the corruption of nature , and those tend to evill objects , or good objects in an evill manner : those affections make us worse than the beasts , like unto the devill , ioh. 8. 44. you are of your father the divell , and his lusts ye will doe , that is , those that have these lusts are as like the divell , as the sonne is like the father , those that are bound with these bonds , are like him ; that is , they come in a degree to the corruption the divell hath in a greater degree . thirdly , spirituall affections are such as arise from the spirit , that is , from the renewing part of man , and tend to good objects in a holy manner : naturall make us no better than beasts , carnal than devils , spirituall make us better than men , like to god , having his image new stampt on us ; they lift us up above men , and make us like to angels . thus you see the 3. kindes of affections in men . we must only answer one question before we go any further ; the question is this , whether there be no spirituall affections , except they proceede from a generall disposition , because many men seeme to have good flashes now and then , and so seeme to be regenerate ? i answer , no , they are not spirituall , regenerated affections , because these affections in the soule , howsoeuer they are good in regard of the author , the holy ghost that puts them in , are not so in regard of the subject , man , who is yet in corruption and not renewed . if a man have never so much skill in musicke , if the instrument bee out of tune the musicke cannot be good ; so the affections , as the spirits suggestions , are good , but in a carnall man , they are as in an instrument out of tune : it is true that those flashes make way to conversion , but only when the heart is in tune and in a good frame , then are the affections good , that is , then only effectively good , so as to make the heart good , and then the fruit wil be good , such as god wil accept . so much to shew what affections are . now we are to shew when they are inordinate : but first know , the affectiōs are placed in the soule for the safegard of it , that is , to give the watch-word , that we may repell evill when it is comming ; those that are about good to open the dores of the soule to let it in , and to make out for it , if it be wanting ; as guides that are for the service of the soule to put us on to work and to be more earnest in our actions , they bring aptnesse and diligence in doing ; when they misse these ends then they hinder us in stead of profiting us , hurt us in stead of helping us , carry us to evill objects in stead of good , then they are inordinate either in the manner or the end . this premised now , that wee may further know them when they are inordinate , observe these 2. things . first , examine them by the rule which is the maine way of triall , if they goe besides the rule they are inordinate . the first rule is , that the objects must be good , else the affection is inordinate ; there must be love of god , sorrow for sinne , delight in god , then it is good ; but on the contrary to disgrace holinesse , to condemne excellency in others , to hate that we should cleave to , abominate the good wee should imbrace , these affections are naught . the second rule is the end ; examine if they take their rise amisse though the object be good , yet if the manner be naught , they are inordinate ; now the manner is naught when the end is naught : as for example , many men desire and seeke for excellency of parts , but to what end ? why , for vaine glory , not to doe god service : this is for a wrong end : so zeale is an excellent affection , none better , but if the end be nought , the affection cannot be good . iehu was zealous , but hee altogether respected himselfe . the third rule is , though the object bee right , and the end right , yet if it exceed the measure , the affection is not good : davids love to his children was good , and the object good , yet hee failed in the measure . moses anger was good , yet when he cast the tables out of his hand , it was an excesse , and defective because exceeding , though excellent and commendable in another kind . the fourth rule is , though the object bee right , the end right , the measure right , yet if the affection be not in order and season , that is , if it take its wrong place , & thrust into the roome of another , it is a cause to make it inord inate : as for example , to desire to do businesse in a mans calling is good , but if this desire prevaile with him at such time as hee should bestow in prayer and holy duties ; as when he should come to heare the word , then they are inordinate ; for season must be kept to : therefore , when an affection comes , if not in season , answer it as christ did , the houre is not yet come : this is the way to iudge of them by the rule . the second way of triall , is to know them by their effects , and they are foure , as the rules are 4. the first effect is , if any affection hinder reason , so as to trouble the action , then it is inordinate ; for affections ought to be servants to reason ; if they disturb , then they are not right : as for example , feare is set in the soule to give the watch-word , to prevent evills ; if it shall appale a man , so as to let his weapons fall , thus it troubles reason : joy was put in the soule to oyle the wheeles , and to quicken it more ; if it do more astonish then quicken , if immoderate joy cast a man into ectasy when it should put him on action , or if it breake out into immodest reuellings , and not into praises , thy joy is not good : griefe is stirred up to ease the soule of paine ; now , if it hinder a man from enduring that he should endure , it becomes inordinate . the israelites in egypt could not hearken to moses , because of the anguish of their hearts , and worldly sorrow causeth death , that is , it causeth distempers ; and when it thus drieth up the bones , it eateth up the vigor of the soule , and makes a man out of frame , then it is amisse : though christs griefe exceeded anymans upon the crosse , yet he committed all to god without any distempers . the second effect is , when they indispose vs to any holy duty , as we judge of in distempers of the body , if there be no appetite to meat or drinke ; so affections are inordinate , when they indispose vs to pray , to doe good , or to speake good , 1 pet. 3. 7. the apostle exhorteth husbands to dwell with their wives as men of knowledge ; that is , in such a manner , as you may moderate affections with knowledge ; that your prayers ( saith the apostle ) be not hindred ; that is , if there be any disorder in your affections one towards another , it will hinder your prayers . by your affection you may judge , and as you may judge of your affection , by your duties , so of your duties you may judge by this rule , how you are disposed to holy duties ; if there be any interruption , or indisposition , it is a signe there is some distemper in the affections ; all things are not straight in the inward man. the third effect to discouer the immoderatenesse of affections , is , when they produce euill actions , which ordinarily they doe , when they exceede the measure and the manner : anger is an affection set in the soule , to stirre up man to remoue impediments ; and thus you may be angry for sinne , and other things too ; now , if it be kept in its owne limits anger is a desire to remove impediments , and not a desire to revenge , that is the inordinatenesse of it ; to be angry for sinne , because it dishonoureth god , is good : to be angry for other things redounding on our selves is not evill , so our anger extend but so farre , as to remoue the impediments , not to revenge them : as for example , if a man takes away ones reputation , and brings disgrace upon him ; now , to desire to hurt such a man , the affection is amisse , because the carriage of other men towards vs , must not be our rule towards others ; but we are to make this use of it , to be diligent in keeping off the blow off our selves , but not to hurt another man , this is inordinate . be angry , but sinne not , you may be angry , so as it bring forth no evill actions , or evill effects ; so a man may be angry with the insensible creatures , desiring to remove the impediment , and put out of the way that which hinders the actions . the last effect , is , when affections draw vs from god , then they are inordinate , because they should draw vs neere to him . but , when they make vs to forget god , there is their inordinatenesse ; for example : we are commanded , deut. 12. 18. to reioyce in the good things of god , but when wee shall rejoyce in an epicurean manner , and forget god , it is amisse ; for wee should so rejoyce , that wee should raise up our soules to love and praise , and give thanks to him ; so also for feare and griefe , if wee feare any thing more then god , and grieve for any thing more then for sinne , for crosses , and losses , more then for displeasing god , these make us forget god , and so become inordinate . now followes what it is to mortifie them , which wee have formerly spoken of at large ; in a word , it is nothing else but a turning of carnall affections into spirituall , and naturall affections to a higher and more noble end ; that is , to eate , and to drinke , not onely for natures benefit , but for god , to doe him honour , that is the right end ; for to mortifie , is to rectifie , and to bring things that are out of compasse to rule , to see where they are inordinate , and so to turne carnall and naturall affections all into spitituall . in the next place wee will see some reasons why they are to be mortified , for reasons doe wonderfully perswade , and necessity of mortifying once apprehended , makes men goe about it ; let us but consider of what moment it is to have them mortified , what ill if we doe not , what good if we doe . the first reason is , because affections are actions of the greatest efficacie and command in the soule , they are exceeding powerfull , they are the wheeles or sailes which carrie the soule this way or that way ; in that regard , because they are so effectuall and prevalent , therefore it concernes us the more to take care that we rectifie them . time was , when affections did obey the will , and the will the spirit of god , ( in the time of innocency ) but now that subordination is taken away , and that union dissolved , and now the affections move the heart as the winde the sea , whether it will or no ; therefore it stands you upon to keepe them under . a metled horse is a delight to the rider , if hee be kept under the bridle ; so the affections , if they be good , the stronger the better , but the divell hath no better factors thē the affections are , if they be ill , they are the best opportunities for him to doe mischiefe by . the second reason why they are to be mortified , is , because they are those that make us eyther good or evill men . it is not the understanding of truth , or falshood that makes us good or evil men , that is but one opinion and judgement ; but as the affections are , and as the inclination of the will is , so is a man good or bad . iob was called a perfect man , because hee feared god ; and blessed is the man that delights in god ; and all things worke together for good to them that love god. it is the common phrase of scripture to judge of man by his affections , when his love is right , his feare is right , and his sorrow right ; therefore looke to thy affections which are the motions of thy will ; so as the affections are , so is the man , if mens actions are weighed by their affections : in other arts indeed , the worke commends the artificer , but here , though the action be good , yet it is not good , except the affections be good , because the will commands the whole man , so the goodnesse or badnesse of a man are seene in the affections . the third reason is , because inordinate affection makes much for satan to take possession of the soule , therefore it stands you upon to keepe them right and straight , ephes. 4. 20. be angry , but sinne not , that is , if anger exceed its measure , it opens a way for satan to come in , and take place in the soule . the example of saul , 1 sam. 18. 10. will illustrate this , when the women sang , sauls thousand , and davids ten thousand , the text saith , saul was exceeding wroth , and after that time had an eye upon david ; that made way for satan , he was exceeding wroth , and the next morning , satan , the evill spirit came upon him : so that you see , strong affections open the doore for satan . iudas , when the affections came to the height , the divell entred into him . he was angry at the expence of the ointment upon iesus feet , and upon that he harboured the first conceit of betraying him , 14 marke 4 compared with the 10. witches , you know , exceed in malice , and this makes way for the divell to possesse them ; and so worldly sorrow , if it come to the height , it exposeth the heart to be possessed by satan : so by strange lusts satan slides into the hearts of men , and they see it not ; and therefore labour to mortifie them . 1 pet. 5. 8. bee sober and watch , &c. that is , if there bee any excesse in any affection , if you keepe them not in , satan will enter ; therefore be so ber and watch , for if yee admit any distemper he will enter . the fourth reason is , because affections are the first petitioners of evill , though they doe not devise it , yet they set the understanding on worke ; now he that is onely a worker of ill , hath not his hand so deepe in the act , as he that is the first mover : if men are exhorted to abstaine from evill actions and evill speeches , men thinke that there is some reason for it , but for evill affections they see no such necessity : but consider you , evill affections produce evill actions ; evill affections communicate evill to a man , as fire heats water , and yet hath more heate in it selfe ; so affections make speeches and actions evill : and therefore god judgeth by affections ; we indeed judge affections by actions , we cannot know them perfectly , yet do we judge by the same rule as farre as we can ; let a man have an injury done him , he lookes to the affections , that is , to the man , whether it came out of anger and malice ; if a man hath a good turne done him , he lookes to the affections , if hee sees greater good in them , than in the action ; for in a good action , the will is more than the deed , the willingnesse of doing it , is of a rarer ranke than the doing the thing it selfe : so an evill affection is more than an evill speech or an evill action . in this regard , therefore , labour to mortifie them , because they are instigators of evill . if affection be of so great a moment as you have heard , then do that which is the maine scope of all , take paines with your hearts to mortify them , when they are unruly , to bring them under ; if strong affections solicite us , give them a peremptory deniall ; hearken to the physician rather then to the disease ; the disease calls for one thing , the physician for another ; if men yeeld to the disease , they kill themselves . here is the true triall of grace ; to doe some thing good , when there is no ill to oppose it , that 's a small matter ; but when strong lusts haile them to the contrary , then to resist them , this obedience is better then sacrifice : in the old law , they sacrificed their sheepe and their oxen , but in this obedience a man slaies himselfe ; this will is the best part & strength of a man ; for , when he subdues his lusts , and brings them in obedience to christ , he sacrificeth the vigor of the will : man is as his affections are ; affections are to the soule as members are to the body ; crookednesse in the members , hinders a mans going , so crookednesse in the affections hinders the soule : those that keepe clocks , if they would have them goe true , then every thing must be kept in order : so in affections , keep them straight , because they have such a hand , in the will ; one hath an affection to filthinesse , another to covetousnesse , another to good fellowship , according to these so are they carried , and such are their actions ; let their affections be straight , and they turne the rudder of the soule another way , they cast us into another mould : therefore labour to subdue them , and so much the rather , because they make a man not onely good , but abundant in good or evill ; good doth prescribe to a man exactly what he shall doe , but yet leaves some free-will offerings on purpose , to try our love , to try our affections ; the rule of duty is left partly to the rule of affections , that we may abound in good : a man may doe much in resolution , but the affection maketh it acceptable . paul might have taken for his labour of the corinthians , but the fulnesse of his love would not suffer him , that is , god and they set him on worke . thus affections make a man abound in good ; it was davids love to god , that made him build a temple to god : in short , affections make a man beautifull unto god and man. now , if affections are so rare , and yet so subject to be inordinate , it is wisdome to know how they may be helped ; if any thing doth want meanes of helpe , this doth , because it is a hard thing to keepe downe unruly affections ; therefore we will come to lay downe some meanes to helpe you to keepe them downe . the first meanes is , that we labour to see the disease ; for no man will seeke for cure , except he see the disease , the sight of the disease is halfe the cure of it ; labor to see your inordinate affections , and to be perswaded and convinced of them . this is a hard thing , a man doth not see his evill inclinations , because those very inclinations blind his eyes , and darken his understanding , and cast a mist before him ; notwithstanding which , wee must labour to doe that what we can ; as there are divers sorts of affections , so there are divers sorts of distempers , as the affection of anger hath its distemper , and this is more visible ; when anger is gone , it is daily seen , and therefore is of no great difficulty to bee discerned : there are other kind of affections which doe continue in a man , when his heart is habitually carried to an inordinate lust ; as to pride , vaine-glory , love of the world : no such affection can be wel discerned , whil'st that continues in a man ; take a man that hath a continued affection , it is hard for him to discerne it ; because , it doth with its continuance habitually corrupt the judgement , and blind the reason , and yet you are to labour to discerne it : and that you may two wayes . first , bring your affections to the rule and touchstone . secondly , that you may better know their aberration from the rule , consider , whether the affection have any stop ; an affection is like a river , if you let it run without any stop or resistance , it runs quietly , but if you hinder its course , it runnes more violently ; so it is with your affections , if you doe not observe to know the stops and lets of them , you shall not observe the violence of them so well . so then , the first way for a man to come to know his affectiōs , is to observe them in any extraordinary accident ; if any losse come to a man in his estate , or if he be crost in his sports , or hindred of his purpose , let him consider how he doth beare it , that is , try how you carry yourselves towards it ; this wil be a good meanes to discover our affections , when they come to these stops and lets , they are best discerned by us . secondly , in this case it is good wee make use of others eyes ; a man sees not that in himselfe which a stander by doth , hee is free from the affection which another is bent unto , and therefore another can better judge of it ; as a man that is sicke of a feaver , hee cannot judge aright of tasts , because hee hath lost the sense of tasting , that which is sweet may seeme bitter unto him ; but he that is in health can judge of tasts as they are : therefore , it is good to make use of friends , and if we have no friends , it is wisedome in this case to make use of an enemy ; that is , to observe what inordinatnesse hath beene in them , and what hath happened unto them therby , and so to judge of our owne . and this is the first thing that i wil cōmend unto you , to labor to see your affections , and to be convinced of them ; when this is done , in the next place we wil come to see the causes of inordinate affections ; and seeing we are applying medicines , as we shall see the causes of inordinate affections , so to each of them we shall adde their remedies . the first cause of inordinate affection , is , mis-apprehension ; that is , when wee doe not apprehend things aright , our affections follow our apprehensions , as we see in a sensible appetite , if a thing bee beautifull , we are apt to love it , and like of it ; but if it bee deformed , wee are apt to hate it ; for as things doe represent themselves to the will , so we are apt to conceive of them ; the will turnes a mans actions this way or that way , notwithstanding the understanding is the pilot that turnes the will ; so that our apprehension is the first cause of inordinat affections , by this we overvalue things that are evill , and undervalue things that are good . rectifie therefore the apprehension , and heale the disease , labour to have the judgement informed , and you shall see things as they are . affections ( as i said before ) are of two sorts , one sensuall , arising from fancy , the other rationall , arising from judgement : all that we can say for the former affections , is this , men might doe much to weaken those affections in them ( if they would take paines ) by removing the objects , that is , by with-drawing the fewell , and turning the attentions another way ; if we cannot subdue any sensuall affections in us , let us be subdued unto it , and be as any dead man ; in case that we are surprised by such vanities , yet let us not hasten to action or execution . all that in this case a man can doe , is as a pilot , whose shippe is in great danger to bee cast away by reason of a great tempest , all that he can doe , is to looke to the safety of the ship , that waters come not into it at any place , that it be not overthrowne : so these evill affections that are in our rationall appetite , are these evill inclinations of the will , that are lent either to riches , pleasure , vaine-glory , or the like objects of reason . now to rectifie your mis-apprehension of them , first get strong reasons for to doe it ; reade the scriptures , furnish your selfe with spirituall arguments , be acquainted with such places , as ye may see therby the sinfulnesse of such affections : it is great wisedome in a man , first , to finde out the thing he is inordinately affected to , and never to rest , till he find the things that are sinfull in him : therefore , the applying of reason will make us able to doe it ; and if we can doe so , we shall be able to go through the things of this world rightly : you are inordinately affected to wealth ; apply reason and scripture here , as thus ; it is a wisemans part to use earthen vessels , as silver ; and silver vessels , as earthen ; the one will serve for use as well as the other : so in the things of the world , hee that is strong in reason and wise , were they represented to him as they are ; he would use a great estate without setting his heart upon it , more then if it were a mean one ; & in the condition of this life he would would so carry himselfe , as if he used them not : this the apostle have us to doe , to use the world , as though we used it not : and then we should think the best things of the world to bee of no moment , and that we have no cause to rejoyce in them . wee are to use the world with a weaned affection , not be inordinately carried with love therupon in worldly things ; there is a usefulnesse to be looked at , but to seeke to finde baites in them , and to set our hearts upon them , that will hurt us exceedingly ; if wee looke for excellency in worldly things , and touch them too familiarly , they wil burne & scorch us ; but if we use them for our necessity , and so use them as if we did not , wee shall finde great benefit and comfort by them . this is the difference betweene earthly and spirituall things , you must have knowledge of these , and this knowledge must be affective , the more love you have the better it is ; but in earthly things , the lesse love we have , the better it is : for in earthly things , if our love exceed our knowledge , they are subject to hurt us . what is the reason , a man takes to heart the death of his friend , or the like accident ? for a while he grieves exceedingly , but within a moneth , or short time after , his grief is past ; and then he sees that the death of his friend is no such thing as he took it for , and thought it to be ; had he then seene that which now he doth , he would not have grieved so much . the second way to rectifie misapprehension , is by faith ; for , by faith we are to beleeve the vanity of these earthly things , & we are to beleeve the power of god , who is able to blow upon them , and to cause them to wither ; so that faith is a great cause to rectifie the apprehension , as well as reason : paul counted the best things of the world , but drosse and dung ; and moses cared not for the pleasures of egypt ; it was their faith that caused them to doe so , they did beleeve the true priviledge they had in christ : this doth raise up the heart , and cause us more and more to see the things that are earthly , how slippery and flitting they are . the third way to rectifie mis-apprehension is experience ; wee are not so much as to touch us of that thing we have found to be true by experience : let a souldier be told of dangerous effects in the warres , perswade him what you will , and tell him how terrible it is , he will not beleeve , till by experience he hath felt the smart of it : so when a man is entred upon the doing of any difficult thing , which he hath beene accustomed to doe , the experience hee hath of often being in such dangers , and having felt no harme , that doth rectifie his affections . experience is a speciall meanes to tame them ; let a beast be brought to a mans hand that is fearefull at the first , but by experience and daily using of it , so you tame the beast : so our affections are unruly things , like untamed beasts , but when experience hath discovered them , it is a good meanes to rectifie them : therefore it is profitable for us to call to minde things that are past : if we would but call to minde how such a thing wee joyed in , and yet it staid not with us ; our joy would not be so inordinate in other things : if wee would remember how such a crosse we survived , our griefe would not be so inordinate in future events . the fourth way to rectifie mis apprehension , is by the example of others , that is , to see how others have beene affected with the inordinate affections that we have beene in our selves ; and examples do r●nne more into the senses than rules doe ; therefore thinke of examples to stirre up affections , eyther to crosse them , or subdue them . wee see by the reading of histories , as of the valiant acts of some of the worthies , as of iulius caesar , and others , some , by reading of the great exployts that they themselves had done , have beene stirred up as much as in them lyed , to doe the like , so that examples of others are very effectuall in this kinde . if a man would consider paul , how hee carried himselfe in the things of this life , and how david , abraham , and moses were affected to these outward things , what they had , and what they might have had ; their examples , and such as we have heard of , to be holy and righteous men , or such as we now know to be such , is a great helpe to rectifie the affections , and to set the judgement straight . the second cause of inordinate affection , is weaknesse and impotency , which doth sticke in a man ever since the fall of adam , & makes him subject to passion ; and therefore yee see , the weaker sexe , as they are weaker in understanding , so they are stronger in passion ; let a man be weake , he is so much the more strong in passions ; and as his strēgth is more , so hath he more strength to resist them . the way to remedy this , is , to gather strength ; the more strength we have , the more able we are to resist temptations , and as a man is weake , so hee is the more subject unto them , ( as when hee is young ) but strength over-masters them . affections are in a man as humors are in a body , when the body is in health , it keepes in these humors that it doth not feele them ; but when a man is sicke , then these humours stirre up and trouble a man : so , when the soule is in health , these ill humors of the soule , inordinate affections are kept in by maine strength : but let the soule grow weake , and the passions get strength . now , the meanes to get strength against passions , is to get a greater measure of the spirit , the more spirit , the more strength , ephes. 3. 16. pray , that you may be strengthened by the spirit of the inward man : the more flesh we have in us , the more weaknesse wee have ; the spirit that is in us doth lust after envy , & pride , and the world . now , how shall wee helpe it , but by the spirit that is without us , that is , by the spirit of god : let a man be in such a temper , that the spirit of god may rule and possesse his heart ; while he is in this temper , his ordinate affections will not stirre , but when the spirit is away , then there is a hundred waies to cause them to be unruly : that which seasons a man is prudence , wisedome , and grace ; the more a man hath of these , the more able he is to subdue them . the third cause of inordinate affections , is , the lightnesse of the minde , when it hath not a right object to pitch it selfe upon , which when that wants , the affection being left to uncertainties , they must needs fall upon wrong objects : when a man in his course wanteth an object for his aime , the waies of his error are a thousad ; so when a man doth misse the right object in affection , they have a thousand waies to draw to inordinatenesse : men run up and downe with their affections upon uncertainty , and they never cast how to shun them afterward , till the end of their daies be runne out . now , to remedy this , our way is , to finde out the right obiect whereon the affections should be pitched , and this object is god , that is , the affections must all looke towards god , and have them fixt upon him ; you are never able to subdue your affections and to keepe them under , till you pitch them upon god : whilest our affections are loose , they are unsteddy and unconstant ; every man , till his heart be set upon god , his affections are wandring up and downe ; but when a man hath god to set his affections on , and they are once setled in him , then he seekes another kind of excellency , and frames his life after another fashion , he sets his affections upon other excellencies : as when a man hath a palace for to build , if his minde be to have it done with excellent worke-manship , then he will take none but principall stones , hewne and squared fit for his purpose to build withall , but if a man be to build a mud wall , any rubbish and trash will serve the turne to make it up : so , when our affections are on high matters , such as god and christ , they looke upon things that are noble , and not upon the rubbish and trash of the world , wee will choose the principallest stones for our spirituall building : but if otherwise , we strive to finde contentment in the creatures , we care not how wee come by them , that is , any rubbish will serve the turne to get riches withall , and honour and preferment in the world ; but , if ever you will set your affections straight , pitch them upon god. the fourth cause of inordinate affections , is , that confusion that riseth in the heart at the first rising of them ; and they are the vapours and mists that blinde the reason , and make a man unable to resist them , because the putting out of the eye of reason , must needs trouble a man exceedingly ; even as a moate in a mans eye troubles him , that he cannot see as he should doe ; and therefore these mists that are cast upon the eye of reason , doe make a man unable to resist them . in such a case , the way to helpe them is this , to make up the bankes when the river is at the lowest ebbe , that is , to make up the bankes of our affections , before the tide of inordinate affections do come in ; we are not at first , able to rule these inordinate affections , but yet if the banks be made up afore-hand , we may mortifie them . a man is to consider before , how he is able to be affected , and for this , let him looke into the former waies , and see how he hath beene affected , and how he is apt to be affected againe ; and when he is in such circumstances , let him take a good resolution , never to returne to such inordinate affections , as he did afore : when a man is sicke of an ague , to give him physicke when hee is in a sore fit , is not the fittest way , it is not then in season ; but it were best to be done in his good daies , before his fit : so we are to make up the banke of our affections , before the tide of inordinate affections doe come , to have a strong resolution , we will not be led by such an affection as before . and if this prevaile not , then we are to suspend the execution of our passions , that is , to doe nothing for a time : if a man finde any passion in himselfe , let him abstaine for that time , ( if it be possible ) from the doing of that which it moves him unto ; because , that he is then most subject to doe amisse : you see , a barrell of beere , if it be stirred at the bottome , draw it presently , and it will runne muddy , but if you let it rest a while , and then draw it , it will runne cleare : so a man in his passion , his reason is muddy , and his actions will not come off cleare ; therefore it is good to suspend the execution , howsoever : for the suspending of the action in time of passion , is very profitable , though a man thinke for the present , whilest the passion is upon him , that he doth not erre , yet because then we are most subject to erre , suspend for a while . passion is a hindrance to the faculty , as jogging is to the arme when it is a shooting , or unto the hand when it is a writing therefore , when a man doth find that passion is on him let him do nothing : a drunken mans wisest courseis to go home and do nothing that night , unlesse the good work of repentance ; our passion is a kind of drunkennes ; the one is almost as subject to mis-take an error , as the other . the fifth cause of inordinate affections , is the corruption of nature , which is in every man since the fall of adam . will you know the reason , why beares and wolves , and lyons , carry themselves so cruelly ? it is , because their nature is to doe so ; wil you know why a sinful man is subject to affect things inordinately ? the reason is , because he hath a bad nature ; it is naturall to him to doe it , and as ready to him as sparkles of fire to fly upwards ; we see some men are apt to be taken with such a disease , that is bred and borne with them , they cannot escape it . now the remedy to remove the evilnesse of nature , is , to get new natures , that is , to get another nature , a holy , regenerate disposition , untill then , men shall neuer be able to doe it ; many labour to mortifie their affections , but yet cannot , because they are busie about the particulars , and never regard the generall ; they can never make the branch good , except they make the tree good , therefore , the way to mortifie , is to get a new nature : consider whether your nature be renued , whether that be cast into a new mould , if it be , this is the way to mortifie inordinate affection , this is the way for the generall : so also it should be our care for any particular affection , that wee finde our selves most prone to by nature , labour to thwart nature in that particular : are you given to wrath by nature ? endeavour to be humbler and meeker then other men ; is your nature more inclined to desire of gain ? labour to be established with a more free spirit ; and this will be a meanes to mortifie you ; otherwise , you shall never waine your hearts from earthly things , till you have a taste of such spirituall things , that is , you shall never win your hearts from joyes , except you have joy and delight in christ , you shall never overcome the griefe of losses and crosses , except you turne your affections to see the loathsomnesse of sinne : contraries in nature do expell one another ; cold is expelled with heate , darknesse with light ; so you must expell carnall affections with spirituall . the 6 ht cause of inordinate affections , is carelesnesse and remisnesse , that is , want of spirituall watchfulnes over the heart , when men rather give occasion unto the affections to be inordinate , than prevent the occasions of it . for the cure of this , take heed , not of sinne onely , but of the occasions of sinne ; for a man to hate sinne , and not to hate the occasions of it , is to deceive himselfe , that is all one , as for a man to walke upon ice , that is afraid of falling : iron will move , if the loadstone be neer : so the affections will stirre up , if there be any alluring sinfull object . and therefore , if sinne knock at the doore of your hearts , you must not let it in presently , but aske his errand , plead the cause with it , and consider the hindrances and inconveniences that come by it . for a man to say , i will give over my lusts , and yet will keepe such company as hee did before , and use his old haunts , he doth but deceive himselfe , prov. 22 , 19. make no freindship with an angry man , and with a furious man thou shalt not goe , prov. 23. 30 benot amongst wine-bibbers , that is , if thou hast used this company , and usest it stil , thou fleest not occasions of sin ; and therfore we must watch over our soules , the heart is deceitful above al things ; take heed to the beginning of your affections , and looke to the beginning of inordinate lusts , when you see it rising , if you perceive but a glimpse of it , quench and resist it , else it will cost you a great deale of more paines afterwards : the affections by little and little giving way to them , will soone get strength , if you let them alone , you set your hearts and minds on fire : a man that is full of anger , or any passion , knowes not how to help himselfe , so dangerous is it to give way to affections , that they carry a man unawares to inordinatenesse ; the best way therefore is to quench it at first ; if you cannot quench it when it is a sparke , how will you doe when it is a flame ? as you are to look to the beginning , so take heed of making false truces with them ; for inordinate affections doe more hurt by ambushes and secret invasions , then by open warre , therefore looke to them on every side , lest they rob you of grace before you are aware . the seventh cause of inordinate affections , is , the root whereon they grow , labor to see the root , and remove it : if one affection doe distemper the mind , it drawes on another distemper , and you cannot lessen that latter inordinatenesse , unlesse you weaken the former , which was the roote of it . as for example ; anger growes upon pride , you shal never lessen or cure that affection of anger , except you weaken pride : now pride causeth anger and contention , ionah was angry , whence came it but from his pride ? when a man through pride knowes not himselfe , he forgets god ; and this man that forgets god , will bee violent in his griefe , in his complaints , in his feares , in his desires , and will never be healed , till he be humbled ; and brought to a base estimation of himselfe . lastly , i would have you to know , that god is the onely agent in this worke of mortification : and therefore have dependance upon god , for it is gods spirit that must cause a man to mortifie : man is not able of himselfe , except god perswade him , psal. 33. 13 , 14. except the lord speake once and twice to us , we will not regard it : paul was troubled with a strong affection , what doth he ? he goes to god , and prayes to him to take away that strong mist ; and so must we doe , pray to god in faith , doe but beleeve , and we shall have our requests granted : continue in prayer , and hold out without wearinesse , and bee your affections what they will bee , yea , never so strong ; such as you thought would never be mortified , yet you shall overcome them . the last use that is drawne from hence , is this ; if inordinate affections are to bee mortified , then is any excesse in any desire sinfull , and for which wee ought sharply to reprove our selves : many grieve for some or other temporall things , this is moderate , when they can yet joy in other things ; so we qualifie our griefes with joyes , and our joyes with griefes ; we are not inordinate : but we are to take heed of excesse in them , for that makes them sinful ; as our over-grieving at losses and crosses , our over-loving of earthly things , too much delight in sports ; these are turned into sinne to us , affections are set in the heart for the safegard of the soule ; a foole indeed , for want of skill may hurt himselfe with them , but he that is skilfull , knowes how to use them without prejudice to himselfe ; and if they bee thus well used , they are very serviceable to the soule ; but if they be once strong headed , that is , get the bridle betweene their teeth , so as they will not bee ruled ; then they prove hurtfull unto us . marke what the wiseman saith of the lust of uncleannesse ; and it is true of all such lusts , the strong man is slaine by them : therefore , fight against the lusts of uncleane and inordinate affections . and that you may doe it , and bee willing to part with them , marke these motives following . the first motive i take out of 1 tim. 6. 10. the apostle speaking of covetousnesse , cals it ; the roote of all evill , &c. and what may be said of this , may be said of any other sinne very truely ; this is one motive : inordinate affections promise profit and contentment , and yet will pierce you through with many sorrowes , that is , it taketh away the health and tranquillity of the soule ; even as the worme doth eate the same tree , that doth breed it . and looke , as the inward heat of an ague is worse than the outward heat ; so these inward ulcers of the soule and affections doe trouble us , and pierce us more than any outward grievance , whatsover , that can assault the body : let a man have houses in the city , goodly gardens , orchards , lands and all contentments on every side ; yet , his inordinate affections doe not suffer him to enjoy any one of these , nay , not to enjoy himselfe , hee cannot converse , talke or meditate with himselfe , it makes a man to be wearisome to himselfe , it hinders a man altogether from doing that which is good : one disease of the body is enough to take away all comforts outwardly , that a man hath ; and one inordinate affection of the soule takes away all pleasure and contentment within ; let a man bee sicke , neither rich cloathes , nor a faire chamber , can comfort him ; so let a man have but one inordinate passion , all other things are nothing to him ; he takes no pleasure in them . the second motive is taken from that of salomon , a mans spirit will beare his infirmities , but a wounded spirit , who can beare ? that is , this doth make a man unable to beare any thing else : for example , a strong love set upon the things of this life , wounds the soule ; and so makes it unable to beare the least losse of any of them , it deads the heart within a man : so immoderate griefe addes affliction to affliction ; immoderate feares are worse than the thing feared , whereas otherwise , afflictions are nothing grievous , if they be rightly used : paul was in prison , and so were ioseph's brethren , yet you see the difference ; the one full of joy , the other full of griefe and sorrow , because they had sinned ; their consciences were not whole , they could not beare their burthen : therefore , looke to your affections , that you may passe through the changes of this life with more comfort , if you cannot bring your minde to the doing of this , then bring those things to your mind , labor to mortifie them , and that is the best way to bring your mindes to the things ; my meaning is , if you cannot bring your minde to love worldly pleasure and contentments lesse , mortifie them to your mind , that is , looke not at them , as pleasures or contentments ; if you must love them , let them seeme lesse lovely to you : dye to them in affection , or else , let them dye to you in apprehension ; true indeed , without gods over-ruling power , we can doe nothing ; yet wee must use the meanes , as we see in the casting of a dye , it is not in us to win as we please , but yet the playing of the cast is requisite ; so the mortifying of the affections , it is not in us , yet we must use the meanes for to doe it ; let us not give satisfaction to any lust , but hinder it to our powers : it is a shame for us to have our hearts affected with any sinnefull lusts , were wee more carefull of our soules , these inordinate affections would bee more broken and kept downe by us . beleeve it , strong affections breed strong afflictions , and say , thou shouldest have riches and contenment in earthly things , and yet have inordinate affections , this is no helpe for thee , it is but an applying of an outward plaister to an inward sore , that will doe it no good . the third motive is taken from 1 timothy 6. 9. the apostle speaketh there of the desire of riches , he saith , that it breedeth many foolish and hurtfull lusts , in that regard , wee should mortifie them , because they are foolish lusts , and foolish , because hurtfull ; when a man hurts himselfe out of some mistake , or by his owne heedlessenesse , hee is properly said to be a foole : it is properly folly , when a man hurts himselfe , whil'st he seekes to doe himselfe most good ; wee seeke to doe our selves good , when we give satisfaction to every lust , but yet we hurt our selves ; strange affections invite us to sinne , and sinne brings to misery ; and thus they are hurtfull . shun them therefore , seeing god hath appointed them to be mortified , let us mortifie them ; whatsoever god hath appointed to be mortified , and we will not doe , it is as hurtfull for us , as achans wedge was to achan ; which is called a cursed thing : and so every unmortified lust is a cursed thing . take we heed of it . the fourth motive is this , because inordinatenesse of affections hinders us in the doing of the good actions , wherein our happinesse doth consist , they make the faculties of the soule unfit to doe the things they should doe : as iames 1. 20. the wrath of man worketh not the righteousnesse of god ; that is , it disableth a man to worke that righteousnesse , he should doe ; and what may be said of wrath , may be said of any other affection ; as of malice , 1 pet. 2. 1. wherefore laying aside all malice , &c : that is , while these are in you , you cannot heare the word as ye ought ; so for inordinate desire of gaine , ezek. 31. the reason why the people heard without profit , was , because their hearts went after their covetousnesse : mortifie these lusts , and then you shall goe with ease and safety in the way of godlinesse , yea , we shall be carried to it , as a boate is with winde , with all facility and expeditenesse . the fift motive is , because of the shame and dishonour they doe bring men into ; men are afraid of shame in other things , it were to be wished , they were so afraid of shame in this : every inordinate affection is a short drunkennesse , and it brings the drunkards shame to a man ; drunkennes discloseth all , and so , if there be any corruption in the heart , inordinate affection drawes it forth . every man is ashamed of indiscreetnesse in his carriage , now , what is the cause of indiscreetnesse ? it is the defect of wisedome , either the forgetfulnesse or not heeding of the time , place or action we are about ; and what makes this forgetfulnes ? it is the drunkennes of passion . when the apostle iames would shew , who was a wise man , he saith , he will shew out a good conversation in his works ; there will be meekenes and gentlenesse in his carriage and behaviour ; but , if there be any envy or strife in the hart , this shews a man to be but a weak creature : whereas on the contrary , it is an honour in a man to passe by an infirmity ; that is a signe of a strong man , that is able to overcome himselfe . the sixth motive is , because they blind the reason and iudgement , which should be the guide of all our actions in the course of this life ; that which is said of bribery , that it blinds men ; and that the affection to the bribe makes the sinne a great deale more ; the like may bee said of other sins ; as long as passion rageth , thou canst neither judge of thine owne nor of others faults : if thou wouldest judge of another mans fault , take away the beame that is in thine owne eye ; and so if thou wouldst judge of thine owne faults , these affections must not blind the mind and the reason , for so they will hinder us in discerning good , and in doing any thing that is good ; for , when the mind is corrupted , the will is corrupted ; and then , instead of walking in the wayes of god , wee walke in the pathes of sinne : therefore , in regard of the safetie and security of our lives and actions , wee should mortifie these our affections . how to mortifie covetovsnesse . coloss. 3. 5. and covetousnesse which is idolatrie . covetousnesse which is idolatrie , that must bee mortified aswell as the other earthly members . now this covetousnesse is nothing else but an inordinate and sinfull desire , either of getting or keeping wealth or money . the inordinate lusting after honours that is called ambition , too much affecting of beauty , is called lustfulnesse . and lust is an inordinate affection , which when it propoundeth riches for its object , it is called covetousnesse , which is idolatrie . now idolatrie consisteth in one of these three things . first , in worshipping the true god in a wrong manner , apprehending him as a creature , giving that to himthat agreeth not with him . secondly , when as we make the creature a god , by conceiving it under the notion of a god , so did they who worshipped iove , mars , and those heathens that worshipped the creatures as gods. thirdly , when we attribute that unto it which belongeth unto god : as to trust in it , to delight in it , to put all our trust & confidence in it ; when as we think it can performe that unto us , which god onely can . now that covetousnesse is idolatrie , is meant , when as we thinke that riches can do that which god only can doe , as that they can doe us good or evill . if they are gods ( saith god ) let them doe good or evill . god only doth good and evill , therfore he is distinguished from idols , because they cannot do it , affections follow opinions , & practise followes affections . hebr. 11. 6. he that will come to god , must beleeue in him none will worship god , unlesse they beleeve that god can comfort & relieve them in all their distresses ; so when men have an opinion , that riches and wealth wil yeeld them comfort , be a strong tower of defence , to free them frō inconveniences , this makes them to trust in them , and this thought is idolatry . there are two points of doctrine that arise from these words . the first is this : that to seeke helpe and comfort , from any creature , or from riches , and not from god alone , is vaine , and sinfull . the second is this : that covetousnesse which is idolatrie , is to be mortified . for the first , for to seeke any helpe or comfort from any creature , and not from god alone , is vaine and sinnefull , and it must needes bee so , because it is idolatrie . now in idolatrie , there are three things , first , vanity and emptinesse , 1. cor. 8. 4. an idol is nothing in the world . here is vanitie . secondly , sinnefulnes : there is no greater sin then it is , and it is an extreame vaine , because we attribute that to it , which doth only belong to god , to thinke if that i am well , and strong in friends , have a well bottomed estate , that my mountaine is strong on every side , i shall not be moued , this is sinf●ll and vaine ; you shall not live a whit the better , or happier for it ; a strange paradoxe contrarie to the opinion & practise of most men . when we consult with our treasures , doe not we thinke that if we have such wealth , and such friends , that we should live more comfortablie and happily ? there is no man but will answere , that he thinkes so . but yet my brethren , we are deceived , it is not so : it belongs to god only to dispence of his prerogatives , goodor evill . a horse is but a vaine thing ( saith the psalmist ) to get a victorie , that is , though it be a thing as fit as can be in it selfe , yet if it be left to it selfe without god , it is but vaine , and can doe nothing . so i may say of riches , and other outward things ; riches are vaine , and honours , and friends are vaine to procure happinesse of themselves : so physicke of it selfe is vaine to procure health without god , they are nothing worth , hee that thinkes otherwise erreth . it was the follie of the rich man , that hee thought so , and therefore sung a requiem unto his soule . eate drinke , and bee merry , o my soule , thou hast goods layd up for thee for many yeeres . hee did not thinke himselfe happy , because hee had any interest in god and his favour , but because hee had aboundance of outward things , and therefore you see the end of all his happinesse , thou foole , this night shall thy soule be taken from thee , and then what is become of all thy happinesse , yet such is our folly , that most of us reflect on the meanes and on the creatures , and expect happinesse from them . but christ tels us , they will not doe the deed ; this night shall they take away thy soule , and then al thy happines is gone . the rich man thought before , he had beene sure as long as his wealth continued with him , that he needed not to expect any calamitie , but now he sees that hee built on a sandic foundation . david , though a holy man , being established in his kingdome , having subdued all his enemies and furnished himselfe with wealth , hee thought that his mountaine was then made so strong , that it could not be moved , that to morrow should bee as yesterday , and much more aboundant . but no sooner did god hide his face from him , but hee was troubled . to shew that it was not his riches and outward prosperitie that made him happy , but god onely . so dan. 5. 28. belshazzer when as hee thought himselfe happy , being inuironed with his wives , princes , and servants , when as hee praised the gods of silver , and the gods of gold , abounded with all outward prosperitie , and reposed his happinesse in it , is accompted but a foole by daniel , because he glorified not god , in whose hands his wealth and all his wayes were , and therefore he was destroyed . these things of themselves will not continue our lives , nor yet make us happy of themselves ; wee take not one step of prosperitie , or adversity , but gods hand doth lead us . my brethren that heare mee this day , that have heretofore thought , that if you had such an estate , such learning , such ornaments , and such friends , that then you were happy . to perswade you that it is not so , it would change your hopes and feares , your griefe and joy , and make you labour to be rich in faith , and in good workes . it will be very hard to perswade you to this , yet we will doe what we can to perswade you , and adde certaine reasons , which may perswade you to beleeve it to bee so ; if god shall adde a blessing to them that joyne the operation of his spirit with them to perswade you . first this must needes be so , in regard of gods all-sufficiencie , he alone is able to comfort without the creatures helpe , else there were an insufficiencie , and narrownesse in him , and so then he should not be god , if he could not fill our desires every way , even as the sunne should be defective , if it needed the helpe of torches to give light . god is blessed not onely in himselfe , but makes us all blessed : it is the ground of all the commandements . thou shalt love and worship the lord thy god , and him onely shalt thou serue . wee must love him with all our hearts , with all our soules ; let not the creature have any jot of them , because all comfort is from god , gen 17. 1. i am god all sufficient , walke before me , and be perfect , that is , love me altogether , set your affection on none but mee , ye need not go unto the creature , al is in me . if the creature could do any thing to make us happy and not god , then we might step out to it , but the creature can doe nothing to it , god only is al sufficient to make you perfect every way ; though that the creatures be used by god , yet it is only god that makes you happy and gives you comfort and not the creature . secondly , it must needs be so , because of the vanity and emptinesse of the creature , it can do nothing but as it is commanded by god , he is the lord of hostes which commandeth all the creatures , as the general doth his armie ; a man having the creature to helpe him , it is by vertue of gods commandement ; it is the vanitie of the creature , that it can do nothing of it selfe , except there be an influence from god : look not then unto the creature it selfe , but to the influence , action , & application which it hath from gods secret concurrence with it , what it is to have this concurrence & influence from the creature , you may see it expressed in this similitude . take the hand it moves , because there is an imperceptible from the will that stirres it , so the creature moving , and giving influence and comfort to us , it is gods will it should doe so , and so it is applied to this , or that action . the artificer using a hatchet to make a stoole , or the like , there is an influence from his art , that guides his hand and it ; so the creatures working , is by a secret concourse from god , doing thus and thus . and to know that it is from god , you find a mutabilitie in the creature , it workes not alwayes one way : physicke and all other things are inconstant , sometimes it helpes , sometimesnot , yea many times when you have all the meanes , then they faile , to shew that there is an influence from god , and that the creatures are vanishing , perishing , and inconstant . thirdly , it must be so , because it is sinfull to looke for comfort from any thing but from god , because by this we attribute that to the creature , which only belongs to god , which is idolatrie . the creature steales away the heart in an imperceptible manner . as absalom stole away the peoples hearts from david , or as the adulterer steales away the love of the wife from her husband ; it makes you serve the creature , it makes you settle your affection upon the creatures , if they faile , you sorrow , if they come , ye joy , and yee doe this with all joy , all delight , all pleasure , and desire , this is a great sinne , nay , it is the greatest sinne ; as adulterie is the greatest sinne , because it severs , and dissolves the marriage : so it is the greatest , because it severs us from god , and makes us cleave to the creature . the maine consectory and use from this , is to keepe you from lusting after worldly things ; men are never weary of seeking of them , but spend their whole time in getting of them , and this is the reason why the things that belong to saluation , are so much neglected , men spend so much time in a thousand other things and trifles , and have no time at all to serue god in ; they are busie about riches , honor , credit , or the things whereon their fancies doe pitch , but if this be digested , it will teach you to seeke all from god , who disposeth all things , and to whom the issues of life and death , of good or bad belong . consider with your selves and you shall finde , that the reason wherefore you doe seeke for outward content or comfort , is because you doe thinke it will do you good if you haue it , or hurt if you have it not , but herein you erre , giving that to the creature which onely belongs to god. esay 1. 23. if the idoles bee gods , let them doe good or evill , saith the lord. the scope of this place , is to cast off the whorish and adulterish affection of those that have an eager and unwearied desire after earthly things , by shewing that they cannot doe us any good or hurt . therefore god punished david exceedingly for numbring of the people , because hee thought that they could strengthen him against his enemies without gods helpe , therefore ierem. 23. 24. thus saith the lord. let not the wise man glory in his wisedome , neither let the mighty man glorie in his might , nor the rich man glory in his riches . but let him that glorieth , glory in this , that hee vnderstandeth and knoweth , that i am the lord that executeth loving kindnesse , iudgement , and righteousnesse in the earth . as if he should have sayd , if these things could doe you good or hurt , there were some reason that you might seeke them , but there is nothing in them that you should desire them , for it is i onely that execute judgement , and mercie , all good and evill is from mee , therefore psal. 62. wee have this caveat given us , if riches increase , set not your hearts upon them , magnifie not your selues for them and in them , for all comfort is from god onely , else you might set your hearts on them , but now all power and kindnesse is from him , therefore your wealth cannot doe it . but it may be objected , that god doth comfort us , and make us happy in this life by meanes , and that riches are the meanes , wherefore then may we not seeke to them to get this comfort ? to this i answere , that god doth reward every man according to his workes , not according to his wealth , yea , he can comfort us without these , for he is the god of all consolation , 2. cor. 1. 3. and that hath inclusive and exclusively all comfort in him and from him , none without him ; if we thinke to have it from honour , wealth , or friends , wee deceive our selves , for they are vaine and profit not , 1. sam. 12. 25. turne yee not aside , for then should you goe after vaine things , which cannot profit you , or deliver you , for they are vaine . all these things without god will profit you nothing . but will not wealth and friends profit us ? no not at all , they are vanity , they are empty in themselves , they cannot doe it , they are in themselves but vanity ; having the creature , you have but the huske without the graine , the shell without the kernell , the creature is but empty of it selfe , except god put into it a fitnesse to comfort you , all is vanity and nothing worth , and this vanity is nothing but emptinesse . and this serves to correct the thoughts of men , who thinke , that if they had such an estate , and all their debts payd , if they had such and such friends , that then all would be well with them , and who is it that thinks not thus ? but let those that entertaine such thoughts , consider the vanity of the creature ; all our sinnes proceede from the over-valuing of the creature , for sinne is nothing but an aversion of the soule from the immutable god to the creature . labour then to conceiue of the creature aright , that it is vaine ; this will keepe you aright , and hinder you from going from god , and cleaving to the creature . to presse this further , consider these foure things . first , if you goe another way to worke , all you see and seeke comfort in the creature shall be labour lost , for it is not in the power of the creature to yeeld you any comfort , if you busie your selves with seeking of comfort from it , you will walke in a vaine shadow , psal. 39. 6. surely every man walketh in a vaine shadow , surely they are disquieted in vaine , hee heapeth up riches , and knoweth not who shall gather them ; if wee looke for comfort from riches , wee looke it but from a shadow , all our labour is in vaine . there is a shadow of the almighty wherein some men walke , where they shall be sure to finde this comfort , others there are that walke in the shadow of the creatures in the vanity of their minds , seeking comfort from it : those who thus walke shall be deceived . a shadow though it seeme to be something , yet it is nothing , yee may seeme to have the lineaments of a man , or some other creature , yet it is nothing : so these outward things may seeme to have something in them , but yet indeede they have nothing , those that seeke for comfort in them commit two evils , ier. 2. 14. they forsake god the fountaine of living water , and digge unto themselves pitts that will hold no water , god having all comforts in him comforts never failing , because there is a spring of comfort in him , yet wee forsake him and digge pitts , which if they have any water , it is but borrowed , and not continuing , and that water which they have is none of the best , it is muddy , and will not alwaies continue : wherefore pitch your affections upon the true substantiall good , not on vanities . if wee see a man come to an orchard full of goodly fruits , and hee should onely catch at the shadow of them , netling his hands , and spending his labour in vaine , we would account him either a foole or a mad man ; yet we in the cleare sunshine of the gospell ( such is our madnesse ) catch and seeke after shadowes , with trouble of minde , and sorrow of heart , neglecting the substance . secondly , consider that you seeke your happinesse the wrong way , that is , you seeke it in wordly things , they are not able to helpe you , because they reach not to the inward man , the body is but the sheath and case , our happinesse lyes not in it ; so in the creatures , their happinesse consists not in themselves , but in something else , it lyes in observing the rule which god hath appointed for them . the fire observing the rule which god hath given it , is sure ; so of water , and so of all creatures animate and inanimate , their happinesse consisteth in observing the rules which god hath prescribed to them . the law of god is a rule that we must walke by , following it as a rule wee are happy , that doing well , and observing the commaundements , makes us happy ; he that keepeth the commandements , shall live in them ; he that departeth from them is dead . every motion of the fish out of the water is towards death , but every motion of it in the water is to life : so let mans motions be towards god , and then they are motions to life ; but let him move after outward things , and it is a motion towards death and misery , and therefore if you seeke this comfort from outward things , you goe the wrong way to get it . thirdly , consider that you make a wrong choise , you seeke not that which will doe it , if you seeke for this comfort in god , all is in one place ; but if you seeke for it in the creatures , you must have a multitude of them to comfort you ; if that they could comfort you , you must have health , wealth , honour , friends , and many other things , but there is one thing only will doe it , if you goe the right way to get it , you shall finde it onely in god ; martha shee was troubled about many things , when as one thing onely was necessary . if you looke for comfort in earthly things ; you must have a thousand things to help to it , but godlines which hath the promises of this life , and of the life to come doth yeeld this comfort of it selfe if you seeke it in it . it is a great advantage for us to have all the comforts in one thing , godlinesse onely hath all these comforts , therefore seeke them in it . fourthly , consider that that comfort and happinesse which you have from the creature , is but a dependant felicity , and it is so much the worse , because it depends on the creature which is mutable and uncertaine ; how much better is it to depend on god , in whom is no shadow of variety or change . every creature is weaker , by how much it hath dependance on another , and so are you weaker , by how much the more you depend on outward things ; if you depend on friends , they may change their affections and become your enemies , or death may take them away , and then your happinesse is gone : if you depend on riches , pro. 23. 5. wilt thou set thine eye on that which is not ? for riches certainely make themselves wings , and flye away as an eagle towards heaven , and then your happines is gone : but if you seeke for , and place your happinesse in god , in whom is no change or alteration , then it is perpetuall . a dependencie on things that are mutable , will yeeld no comfort , because god will have all to depend on himselfe . therefore the 1. cor. 1. 30. christ of god is made unto us wisedome , and righteousnesse , and sanctification , and redemption , that no flesh might rejoyce in it selse , but that he that glorieth might glory in the lord : for this end , god hath convayed christ unto us , that hee might make us beleeve that wee fare not the better for any creature , and that so wee might rejoyce onely in the lord ; therefore he hath made christ redemption from all evill , that hee might furnish us with all good , christ hath redeemed us from hell and miserie , and from want of good things , seeke not then a dependencie on the creature , thinke not that it will better you , and this will make you to depend on christ ; therefore for these regards , correct your opinion of worldly and outward things , and judge of them with righteous judgement , depend onely on god , if you will have him to be your portion as he was the levites , refuse him not as the israelites did , depend upon him in good earnest , a little you say with gods blessing will doe much ; labour not therefore , neither toyle you to leave great portions to your children , the common pretence that men have for their covetousnesse , for though you leave them never so much , if gods blessing be not on it , it is nothing , it can yeeld them no comfort , yea many times it is an occasion of their hurt . if then gods blessing be all in all , if that onely can administer comfort , and make us happy , i would aske you this question ? what if you did leave your children onely gods blessing , would it not be sufficient though you left them little or nothing else , you thinke not so , and yet whatsoever you can leave them without gods blessing , is nothing worth ; preachers labour much in this to draw you from worldly things , and all to little purpose ; it must be gods teaching , that perswades within which must effect it ; you must therefore take paines with your hearts , the generality of the disease shewes that it is hard to be cured , labour therefore to finde out the deceites which hinder your practise of these things , which are these . one deceit that deceives them , is that they are ready to say , that those things are the blessings of god. why should we not rejoyce in them ; so afflictions they are crosses , and therefore grieve for them ; if these then did not adde to our blessednesse , why count wee them blessings , and account poverty as a crosse ? to this i answere , that if you take them as blessings , you may rejoyce in them as the instruments by which god doth you good ; blessings are relative words , they have reference unto god , if you consider them without reference to him , they cease to bee blessings ; therefore if you consider them meerely as blessings , you may rejoyce in them . now yee receive them as blessings . first , if you depend upon god for the disposing , continuing , and want of them , if you thinke you shall enjoy them no longer then god will ; if you thinke thus with your selves , wee have wives , children , friends , and riches , 't is true we haue them , but yet they shal not cōtinue with us an houre or minute longer ; then god will : if you thinke so in good earnest , then yee rejoyce in them as blessings . a mā that is releeved when he is in danger , lookes more to the will , then to the hand of him that helps him ; we looke more to the good will of our friends , then to their gifts : so wee should looke more on gods will and pleasure , thē to the benefit she bestowes upon us ; the consideration of these things as blessings , must raise up your thoughts to heavenly things , to consider that whatsoever is done on earth , is first acted in heaven : the sunne is first eclipsed there , and then here ; so that your estates are first eclipsed there before that they are here ; looke therefore on god , and on these as meerely depending on gods will , and then you enjoy them onely as blessings . secondly , you looke on them as blessings , if you looke upon them , so as to know that you may have them in aboundance without any comfort ; instruments have nothing of themselves , whatsoever they have is put into them . a man may have friends , and all other outward things , his mountaine may seeme to be strong , yet without gods blessing on them hee may want comfort in them ; when as you thinke thus , that you may have those things without comfort , it is a signe that your eye is on god , that you looke on them onely as the vehiculars or conduct pipes to convay comfort . the ayre yeelds light as an instrument , though it have no light of it 's owne , the water may heate but not of it selfe , but by that heate which is infused into it by the fire ; so if a man drink a potion in beere , the beere of it selfe doth not work , but the potion worketh by the beere : so it is with all outward blessings , they of themselves can yeeld you no comfort at all , but if they would yeeld you any , it is by reason of that comfort which god puts into them . thirdly , you doe then enjoy them as blessings , if you thinke you may have comfort without them ; the ebbing and flowing of outward things , doth not augment your comfort , or diminish it . those that have not any outward blessings , may have more gladnesse and comforts in their hearts , then those whose corne and wine are encreased , psal. 4. 7. those who have but a small cottage and a bed in it , are many times more happy , more healthy , and sleepe more quietly , then these rich men whose wealth will not suffer him to sleepe , eccle. 5. 12. many there are that seeme to want all outward blessings and comforts , yet are full of inward comforts and delights . many there are who like paul & the apostles , seeme to have nothing , and yet possesse all things . as it is all one with god , to helpe with fewe or with many , so hee can comfort with fewe friends and externall blessings as well as with many ; yea , hee can make a little which the righteous have , more comfortable then all the revenewes of the ungodly , be they never so great . that which hath beene said of blessings , the like also may be said of crosses , you may greeve for them if you take them as crosses , but withall take heede that yee account not those things crosses , which indeede are no crosses : want was no crosse to paul , nor yet imprisonment , for in the one he abounded , in the other hee sung , it is advantage unto us sometimes , to have outward blessings taken from us . it is advantage for us to have blood taken away in a plurisie , it is good sometimes to loppe trees , that so they may bring foorth more fruite , so it is good for us many times to haue crosses , for to humble us , and to bring us neere unto god , yet we may sorrow for the losse of those things , and take it as a crosse . if you can say this from your hearts , that yee are not afflicted , because yee are made poore , because your wealth is taken from you , but because it is gods pleasure to take it away from you , either for the abuse of it , or else to punish you for some other sinne . so that if you bee cast into some sicknesse , you may not grieve for it as a crosse merelie , as it is a sicknesse , but as you conceive the hand of god in it , laying it on you , as a punishment foryour sin. the second let , and deceit is , the present sence and feeling which wee have of the comfort that comes from aboundance of outward things , therefore whatsoever is said to the contrarie , is but speculations & fantasies : men are guided by sense which cannot be deceived ; we finde and feele comfort in those things by experience , we see a realtie in these things , and therefore whatsoever you say to the contrarie , is but in vaine and to no purpose . to this i answere , that you must not judge of things according to sense , for sense was never made a judge of god to judge of these things , butjudge of them according to faith and rectified reason , which judgeth of all things that are to come , that are past , and present altogether , and so can best judge of these things as they are . now for to helpe your judgement in these things . first , consider what the scripture doth say of them , what it doth say of pleasures , friends and riches , the scripture presents things as they are , and that tells you that they are but vanity of vanities , all is but vanitie . secondly , consider the judgements of others concerning them , who have bin on the stage of afflictions , and have abounded in good works whilest they lived but are now gone . thirdlie , consider what you will judge of them at the day of death , then men are awaked and see these things as they are indeede , and then they bemoane themselves that they have spent so much time in seeking after those things that will not profit them , and spent so little time in looking after salvation . iudge not of them as you finde them for the present , but likewise as you shall find them , for the time to come judge of al together . now for sense , you must understand its double . first , there is a sense and feeling of the comfort of the creature , as a man that is benummed with cold , is refreshed with fire , or a man that is faint and feeble in heart , is refreshed with wine . secondly , there is a super-eminent comfort , proceeding from an apprehension of gods favour towards us in giving these blessings to us . there may bee an inward distemper which may make our ioyes to be hollow and counterfeit . there may be sadnesse of heart , when there is outward ioy , because there is an inward and supereminent sense , which affects the heart another way , & therfore eccl. 2. 2. it is called , made ioy , because we mind it not . it is the ioy of ioyes , and life of comfort , that is from within , that proceeds from the inward man ; as the soule is strong in health , so it findes-more comfort both in externall and supereminent comfort . graces are to the soule , as health is to the bodie , the more and the greater they are , the more comfort they administer . but yee may say , that the creature can administer its owne comfort , and of it selfe . to this i answere , that there is an aptnesse and fitnesse in the creature to comfort us , but yet it can yeeld no comfort without god , wherefore keepe your affections in square , have so much joy and delight in the creature , as the creature requires , and no more ; if your affections hold a right proportion with their objects they are aright , therefore thus farre you may joy in the creature and no further . first , you may joy in it , with a remisse joy , ye may also sorow with a remisse sorow , ye may joy in it as if ye joyed not , & sorrow in it , as if ye sorrowed not . secondly , you may joy in them with a loose joy , & affection , as they sit loose to you , so you may sit loose to them , 1. cor. 7. 29. 30. 31. brethren the time is short , it remaineth therefore that those which have wiues bee as if they had none , that those that weepe , be as if they wept not , that those that rejoyce , as if they rejoyced not , and those that buy , as though they possessed not , and those that use this world , as not abusing it , that is , let your affections be loose to these things . take any of these outward things , you may cast your affection on them in a a loose manner , goe no further then this , the fashion of the world passeth away , yee may be taken away from it , and it from you , therefore affect it no otherwise then a transitorie thing , and with a loose and transeunt affection , willing to depart from it , whensoever it shall please god to take it from you . thirdly , you may love them with a dependant affection , they are things of a dependant nature , they have no bottome of their owne to stand upon , they onely depend on god , and so you may love them as depending on him , eying the fountaine , and not the cesterne from whence they flow , take not light from the aire , but looke to the sunne from whence it comes . the third deceit is a false reasoning . wee findit otherwise by experience : we see that a diligent hand maketh rich , and bringeth comfort , wee see that labour bringeth learning , and for the labour which wee take to get it , in recompence of it , it makes us happie . to this i answere , that this clay me doth not alwaies hold , god breakes it many times , riches come not alwayes by labour , nor comfort by riches , the labour profiteth nothing , psal. 12. 71. except the lord build the house , they labour in vaine that build it . except the lord keepe the citie , the watchman watcheth but in vaine . it is in vaine to rise up early , to goe to bedde late , and to eate the bread of carefulnesse , yee shall not reape the fruite ye expect , unlesse god bee with your labour . if christ be absent , the disciples may labour all night and catch nothing ; but if he be present with them , then their labour prospereth , then they inclose a multitude of fishes ; so when wee labour and take paines , and thinke to be strong in our owne strength , without gods helpe , we go to worke with a wrong key which will not open , but if gods hand be in the businesse , we doe it with great facility and ease , which god hath appointed we should doe . you may see this in ioseph , god purposed to make him a great man ; see with what facility he was made the governour of aegypt , next to pharaoh , without his owne seeking , and beyond his expectation : so it was with mordecai , so with dauid ; god appointed to make them great , and therefore they became great , notwithstanding all oppositions . on the contrary , let man goe on in his owne strength , and hee shall labour without any profit at all : hence it is , that many times wee see a concurrencie of all causes , so that wee would thinke that the effect must needes follow , and yet it followes not , and if it doe follow , yet we have no comfort in it . first , because god makes an insutablenesse and disproportion , betwixt the man and the blessing , as betweene iudas and his apostleship : a man may have tables well furnished , riches in aboundance , a wife fit for him , and yet have no comfort in them , because god puts a secret disproportion betwixt him and them . secondly , though there bee a concurrence of things , yet god may hinder the effect , sometimes for good , and sometimes for evill , as elishas servant was readie in the nicke , when the shunamite came to begge her possessions and lands of the king , 2. kings 8. 5. 6. he was then telling the king , how elisha had restored her sonne to life : so abraham when he was to offer up his sonne isaack , in the instant god sent the ramme to be tyed in the bush : so saul when hee had purposed to kill dauid , god called him away to fight with the philistins , and as god hinders the effect for good , so he doth for evill . thirdly , god doth it sometimes by denying successe unto the causes . the battaile is not alwayes to the strong . when there are causes , and the ' ffect followes not , it is because god doth dispose of things at his pleasure , and can turne them a contrary way , health and comfort , joy and delight follow not outward blessings , except god put it into them . the fourth deceit is this , these things are certaine and present , but other things are doub●full and uncertaine , wee know not whether wee shall have them or no. to this i answere , it is not so , future , spirituall and eternall things are not incertaine , but th●se things which we enjoy here are ; those things wee here enjoy , and wee also our selves , are subject to changes and alterations . wee are as men on the sea , having stormes aswell as calmes : wealth and all outward blessings are but transitorie things , but faith and spirituall things are certaine , and endure for ever . wee have an almighty and unchangeable god , and immortall , incorruptible inheritance , which fadeth not away , reserved for us in the highest heavens . in temporall things , who knoweth what shall bee to morrow ? in them thou canst not boast of to morrow , but as for spirituall things , they are certaine , they have no ambiguity in them ; but the maine answere that i give , is that here we must use our faith . consider the grounds on which faith relies , and then the conclusions and consequences that arise from them : take heede to them , and be not deceived ; if yee beleeve god to bee the rewarder of all those that trust in him , as you say hee is , why rest you not on him , why are yee not contented with him for your portions , why thinke you not him sufficient ? if the creature be god , then follow it , but if god be god , then follow him , and bee satisfied with him ; labour therefore for faith unfaigned , and walke according to it . if then it bee vaine and sinnefull to seeke helpe and comfort from any creature , or from riches , and to thinke that they can make us live more comfortablie ; hence then consider the sinnefulnesse of it , and put it into the catalogue of your other sinnes , that formerly you have had such thoughts . every one is guiltie of this sinne , more or lesse : and this is a sin not small , but of an high nature , it is idolatrie . in the times of ignorance , sathan drew many men to grosse idolatry , to worship stocks and stones , but now hee drawes them to another idolatrie , lesse perceptible , and yet as dangerous in gods sight as the other , who is a spirit , and can discerne , and prie into it ; let us therefore examine our hearts , and consider how much we haue trusted the creatures ; let us condemne our selves , and rectifie our judgements to judge of things as they are ; let us not think our selves happy for them ; let us not thinke our selves blessed in them , but onely in christ , because it is not in their power to make us happie . if wee have so joyed in these , or loved them so , as to love god lesse , it is an adulterous love and ioy . wee have no better rule to judge of adulterous love , then this , when as our love to the creature , doth lessen our love to god. now , least wee bee deceived in our love to the creature , i will give you these signes , to know whether your love be right to it or no. first , if your affection to the creature cause you to withdraw your hearts from god. ier. 17. 5. cursed bee the man which maketh flesh his arme , and whose heart departeth from the lord. it is a signe wee make flesh our arme , when wee withdraw our hearts from god , wee make the creatures our ayme , when they withdraw us from god. 1. tim. 5. 5. she that is a widdow indeed trusteth in god , and continueth in supplications night and day , this is a signe that they trust in god because they pray unto him . consider what your conversation is , whether it be in heaven or no , phil. 3. 20. our conversation is in heaven . the neglecting and not minding earthly things , in the former verse sheweth him not to bee of an earthly conversation , the more our hearts are drawne from god , the more are they set and fixed on earthly things . secondly , consider what earthly choice you make , when as these things come in competition with god , and spirituall things , what billes of exchange doe you make , doe you make you friends of the unrighteous mammon , not caring for the things of this world , when they come in competition with a good conscience , or doe you forsake god , and sticke to them ? thirdly , consider what your obedience is to god , whether his feare bee alwayes before your eyes , or whether riches set you on worke or no : what mans obedience is , such is his trust , if ye obey god , then ye trust in him , and if yee obey riches , then ye trust in them , and not in god. fourthly , consider what your affections are , nothing troubles an holy man , but sin , the which makes him seeke helpe at gods hands , and not in these . on the contrary , nothing troubles a worldlie man , but losses and crosses , sinne troubles him not at all , by this judge of your love to riches , whether it bee right or no. thus much for the first generall doctrine . we come now to the second , which is this . that covetousnesse is to be mortified , that covetousnesse is unlawfull , all know it , the things therefore that will be usefull in the handling of this point , will be to shew you what covetousnesse is , and why it is to be mortified . now to shew you what it is . covetousnesse may bee defined to be a sinnefull desire of getting , or keeping money , or wealth inordinately . first , it is a sinnefull desire , because it is a lust , as lusting after pleasure , is called voluptuousnesse ; it is also inordinate , the principle being amisse , and likewise the object . the principle is amisse , when we over-value riches , set a greater beauty on them then they have , and seeing them with a wrong eye , wee lust after them , by reason that wee over-value them , and thus to over-value them , is to lust after them , and to thinke that they can make us happie , is idolatry . the object of it is as bad as the principle , when as th' end is either to raise us to a higher condition , or to fare deliciously every day , or else to spend them on some lust , as well as to keepe them . secondly , it is of keeping , or getting mony , getting it inordinately , seeking it by wrong meanes , or of keeping it , first in not bestowing of it on our selves as wee ought , there is tenacitie of this sort amongst men . eecle . 5. 15 there is a sore evill under the sunne , namely , riches kept by the owners thereof , to their hurt , when as it is comely for a man to eate and drinke , and to enjoy the good of all his labours that hee hath taken under the sunne , all the dayes of his life which god giveth him , for this is his portion , and thus to rejoyce in his labour , is the gift of god. eccl. 5. 18. 19. secondly , thou in not giving to others , art too strait handed , having goods and seeing others to want . the last and chiefe thing in the definition is , inordinately , that is , which is besides the rule . a thing is sayd to bee inordinate , when as it is besides the square that a man doth , and in doing thus , wee doe amisse . now this affection is sayd to bee inordinate in these foure respects . first , when wee seeke it by measure more then wee should . secondly , when we seeke it by meanes that wee should not . thirdly , when we seeke it for wrong ends . fourthly , when we seeke it in a wrong manner . for the first , we offend in the measure , when as we seeke for more then god gives us ; that which god gives everie man , that is his portion here , eccle 5. 18. and he that desireth , and withholdeth more then his portiō , is he that offendeth in the measure . pro. 11. 24. but how shall i know gods will , and what my portion is . i answere by the event , see in what estate and condition god hath set you ; see what estate he hath giuen you , that is your portion , and with it you must be content , god hath a soveraigntie over us , we are but his subjects , and must bee contented with what he gives us , you are contented with that your fathers or your prince gives you , therefore you must receive that which god bestowes on you , with all humilitie , and thankefulnesse ; if we bee soundly humbled , wee will confesse our selves worthy to bee destroyed , eze. 36. 32. we will confesse with iacob . gen. 32. 10. that we are unworthy of the least of gods mercies , that the least portion is more then we deserve . the prodigall being humbled , was content with the least place in his fathers house , to be as one of his household servants , and so wee ought to bee content with that portion which god hath given us , be it never so small , because it is more then wee deserve , and if wee desire and seeke for more , this desire is sinfull . secondly , as wee ought not to seeke wealth , more then is our due . so vve ought not to seeke it by unlawfull meanes , not by vsurie , gaming , oppression , fraude , deceipt , or any other unlawfull meanes . i adde this of gaming , because it is unlawfull , though it bee little considered , for it is no meanes that god hath appointed , or sanctified to get money by , because it is neigher a gift , nor a bargaine ; i dispute not now vvhether playing for triflles to put life into the game be lawfull , but of gaming with an intent to get and gaine money or wealth . this i say is unlawfull meanes , and such as have gotten monie by such meanes , are bound to make restitution . thirdly , vvhen th' end of our seeking after monie is wrong , then our affection is sinnefull , as if wee seek it onely for it selfe , that we may be rich , or to bestow it on our lusts , and make it our ends , and not for necessaries onely , and so much as shall serve our turnes , when vve seeke it thus , vvee seeke it in excesse ; hee that desires money for a journey , desires no more then will serve to defraie his costes , and expenses in his journey ; so if a man desires monie for any other end , hee desires so much as will serve for that purpose and no more ; so in other things : hee that is sicke , desires so much physicke as vvill cure him , and no more . so wee ought to desire as much as will serve our necessities , and no more . bt if vvee desire it for our ambition , pleasure , or any other by respect , this desire is sinn●full and inordinate . lastly , it is inordinate , when vvee seeke in a vvrong manner , vvhich consistes in these five particulars . first , vvhen vvee seeke it out of love unto it , and and this manner of seeking it is spirituall adulterie , iames 4 , 4. yee adulterers and adulteresses , know yee not that the friendship of the world is enmitie with god , and vvhosoever is a friend to the vvorld , is an enemie to god ; if vve be in love vvith it for its ovvne beautie , it is sinfull , it is spirituall adulterie . secondly , vvhen as vve seeke it to trust in it , vvhen as we thinke wee shall be the safer by it , and make it our strong tower , yet hee that trusteth in riches shall fall , pro. 11. 28. and therefore if wee have foode and rayment , wee ought therewith to be content , 1. tim. 6. 8. and not to trust in uncertaine riches . thirdly , when as we be high minded , and thinke our selves to be the better men for it , when as they make us looke bigger then wee did before , as commonly those that be rich doe ; therefore 1. tim. 6. 17. paul bids timothy charge those that are rich in this world , that they be not high minded . fourthly , when as wee seeke it to glory in it , as david , hee would number the people to glory and trust in them ; this is sinfull , for hee that glorieth , must glory in the lord , and not in them , 1. cor. 1. 31. when as wee seeke it with too much hast and eagernesle , when as all our dayes are sorrowes , travaile , and griefe , that our hearts take no rest in the night , eccle. 2. 23. when as wee seeke it , not staying gods leasure , such a desire is inordinate , importunate , and sinfull , 1. tim. 6. 9. 10. those that will be rich , that is , such as make too much hast to be rich , fall into temp●ation , and a snare , and into many foolish and hurtfull lusts , which draw men into perdition and destruction , and pierce them through with many sorrowes . but now you will say , that riches are the blessing of god , and will demand of mee whether wee may not desire riches as they are blessings . i answere , that it is true , that they are blessings , and reward of the feare of god , pro. 22. 4. by humillity and the feare of the lord , are riches and honor . therefore it is said of david , that hee died full of riches . abrahams servants reckoned them as blessings , gen. 24. 35. the lord hath blessed my master greatly , and hee is become great , and he hath given him flockes and heards , silver and gold , men servants and mayd servants , cammels , and asses . iacob counts them as blessings , gen. 32. 10. and christ himselfe saith , that it is more blessed to lend then to borrowe , to give then to receive , may wee not then desire them ? to answere this , wee must know that there is a two-fold will or desire ; first , a remisse will , which is rather an inclination then a will : secondly , there is a peremptory will , which is mature ripe and peremptory ; with this latter will wee may not desire them , but with the former we may , 1. tim. 6. 8. if wee have foode and rayment , let us be therewith content ; if any man hath a desire to be rich , yet having foode and rayment , let him not so desire more riches , but that hee may be content with it . now there is a double content , the first is , as when a man is sicke ( to expresse it by a similitude ) he must be content , yet he may pray for health , and use meanes to get it with a full and perfect will , yet with a depending on gods will. so wee being in want , may desire riches and wealth with a full will , sitting in the meane time quietly under gods hand , and referring and submitting our will to his will. secondly , there is a content , wherein having sufficient for foode and rayment , wee suffer not our wills to goe actually beyond the limits which god hath set us ; therefore god hath promised outward blessings as a reward of his service , and propoundeth them as so many arguments and motives to stirre us up to feare him , and wee may desire them as his blessings , with such a desire as this , when as wee set bounds and limits to the sea of our desires , which are in themselues turbulent , and to submit them wholly to gods will. christ being to die , had a will to live , yet not a full and resolute will , but a will subordinate to gods will , father if thou wilt , let this cup passe from me , yet not my will , but thy will be done . this will was but an inclination , and not a will ; so we may will riches with a remisse will and inclination , but not with a full perfect will , that is , we may not goe about to get them , with a full desire and resolution . but how farre may a man desire wealth , where must hee set limits to his desires , where must they be restrained ? i answere , that he may desire foode and rayment , hee may desire that which is necessary for nature , without which he cannot live and subsist ; as a man may desire a ship to passe over the sea from one country to another , because hee cannot passe over without it ; so a man may desire foode and rayment in the sea of this life , because without it wee cannot finish that course which god hath prescribed unto us . now there is a three-fold necessity . first , there is a necessity of expedience , as if a man hath a journey to goe , t is true hee may goe on foote , yet hee may desire an horse to ride , because it will be more expedient for him ; so you may desire with a remisse desire , so much as is expedient for your vocation and calling . secondly , there is a necessity in respect of your condition and place , as men in higher ranke and calling neede more then men of an inferiour degree , to maintaine their place and dignity ; so they may desire to have more then they , so as they desire no more then will bee sufficient to maintaine them in that ranke and degree wherein they are placed . thirdly , there is a necessity of refreshment , and you may desire as much as is needfull for your necessary refreshment , as much as hospitality requires , so that you doe not goe beyond it . and in these three respects , you may desire god to give you as much as shall be expedient for you , because it is no more then nature requires . now besides this desire of things necessary , there is a desire of superfluity and excesse ; this desire proceedes not from nature , but from lust , because that wee defire such wealth and to raise our estates , that we may bestowe it on our lusts . the end of this desire , is onely to satisfie our lusts and pleasure , that like the rich glutton , luke 16. wee might be well clad , and fare deliciously every day . many mens lives are nothing but playing and eating , and eating and playing , and are led alwayes in this circle . to desire wealth to this or any other superfluous end , is very sinfull , and it must needs be so for these reasons . first , because mans life stands not in abundance of excesse . therefore in luke 12. 13. 14. 15. when as a certaine man spake to christ to speake to his brother to divide the inheritance with him , he said unto him , man who made me a iudge or a divider over you , and then bad the company beware of covetousnesse , because that a mans life consisteth not in the aboundance of the things that he possesseth ; that is , though you have never so much wealth , yet yee shall not live the longer for it . your life consists not in it , no more doth you● comfort , for they will but please the sight of your eyes , they will not make you more happy then you are ; seeke not therefore superfluity , for your life consists not in aboundance . hee is but a foole that thinkes that these things will make him happy , that these will make him rich , all that are not rich in god , are poore , and if they thinke themselves happy and rich in these things , they are but fooles . secondly , the desire of superfluity is sinfull , because it proceedes from an evill roote , but this desire proceedes from an evill roote and a bitter , that is , from lust . it comes not from gods spirit , which bids every man to be contented with food and rayment , nor yet from nature which seekes not superfluities , therefore proceeding from lust , it must needs be sinfull , thirdly , what you may not pray for , that you may not desire nor seeke af●er ; but wee may not pray for superfluities , pro. 30. 8. give me neither povertie nor riches , feede mee with foode convenient for mee , not wi●h superfluities , &c. and in the lords prayer wee are taught not to pray for superfluities , give us this day our dayly bread , that is as much as is necessary for us and no more , therefore wee may not desire it . the seeking of more then is necessary , doth hinder us , as a show that is too bigge , is as unfit to trauaile as well as one that is too little . fourthly , it is dangerous , for it doth choake the word , and drowne men in perdition ; therefore it is agurs prayer . pro. 30. 8. 9. give mee neither povertie nor riches , feede mee with food convenient for mee , least i bee full and denie thee , and say , who is the lord. fulnesse and excesse is alwayes dangerous , full tables doe cause surfets , full cups make a strong braine giddie : the strongest saints have beene shaken with prosperitie and excesse , as david , ezcchias , salomon , they sinned by reason of excesse in outward things , it is dangerous to be rich . therefore it is davids counsaile , psal 62. 10. ifriches increase , set not your hearts upon them ; a rich man cannot enter into the kingdome of heaven , it is easier for a cammell to goe through the eye of a needle , then for him to enter into heaven . for if a man be rich , it is a thousand to one but that hee trusteth in his riches , and it is impossible that he who trusteth in his riches , shall enter into heaven . lastly , to desire superfluitie , must needes bee sinnefull , because that wee have an expresse command to the contrary , 1. tim. 8. if wee have foode and raiment , let us therewith bee content ; this is the bounds which god hath set us , wee must not goe beyond it . if that it were lawfull for any man to have and to desire aboundance , then it were lawfull for kings , yet god hath set limits to them , deut. 17. 17 hee shall not multiply horses , nor wives to himselfe , that his heart turne not away , neither shall hee greatly multiplie to himselfe , silver and gold , that his heart bee not lifted up above his brethren . god hath set us downe limits and bounds , how farre we shall goe , therefore to passe beyond them is sinnefull , but wee passe beyond them when we desire superfluities , therefore the desire of superfluitie is sinfull . but may not a man use his calling to increase his wealth . i answere , that th' end of mens callings , are not to gather riches , if men make this their end , it is a wrong end , but th' end of our calling is to serve god and men , the ground hereof is this . every man is a member of the common wealth ; every man hath some gifts or other , which may not lye idle , every man hath some talents , and must use them to his masters advantage , and how can that be , except ye doe good to men : every one is a servant to christ , and must doe gods work , no man is free , every one is christs servant , and must be diligent to serve christ , and to doe good to men . hee that hath an office , must bee diligent and attend it , every man must attend his calling , and be diligent in it . if riches come in by your callings , that is , the wages , not th' end of our callings ; for that lookes onely to god , we must not make gaine th' end of our callings : there are many that make gaine their godlinesse , and th' end of their callings , some preach only for gaine , others use other callings onely for gaine , but if any man will makegaine th' end of his calling , though he may conceale and hide his end from men , yet let him bee sure , that hee shall answere god , the searcher of the heart for it . on the other side , if a man by diligence in his calling have riches following him , he may take them as a blessing of god bestowed on him , and as a reward for his calling . the diligent hand maketh rich . god will so reward it , not that we must eye riches , and make them our end . god makes a man rich , and man makes himselfe rich . god makes us rich by being diligent in our callings , and using them to h●s glory and mans good ; he doth cast riches on us : man makes himselfe rich , when hee makes riches th' end of his calling , and doth not expect them as a reward that comes from god. i expresse it by iacob ; iacob , he s●rved laban faithfully , and god blessed him , so that he did grow rich , hee went not out of his compasse and sphere , he tooke the wages that was given , and because that gods end was to make him rich , god enriched him by his wages , as a reward of his service . the more diligent a man is in his calling , the more sincere & upright , the more doth god blesse him , and increase his riches ; god makes men rich , when hee gives them riches without sorrowes and troubles , when as they come in with ease , and without expectation and disquiet . man makes himselfe rich , when as there is great troble in getting , keeping , & enjoying them , when as he useth his calling to get riches , or when as he useth unlawful meanes . the method god useth to enrich men is this ; he first bids them seeke the kingdome of god , and the righteousnesse thereof , and then all these things shall be administred unto them as wages : we must looke to our duty , and let god alone to provide , and pay us our wages . he that takes a servant , bids him only looke to his duty , and let him alone to provide him meat , drinke , and wages , we are seruants , god is our master , let us looke to our duty , and leave the wages to him . but whether may not a man take care to get wealth , is not a man to care for his estate , to increase it , and to settle it ? i answere , he may lawfully take care of it , observing the right rules in doing it , which are these . first , he mu●t not go out of his compasse , but walke within his owne pale , he must not step out of his own calling into other mens , and in his owne calling hee must not trouble himselfe with so much businesse , as that he cannot attend , or that may hinder him in his private service unto god : if he doe fill himselfe with too much businesse in his owne calling , or step into others callings , this is sinnefull and inordinate : if a man in his owne calling fill himselfe with so much businesse , that he cannot attend the things of salvation , that he is so much tired with them , that hee hath no leasure , or spare time to search his owne heart , and to doe the particular duties necessary to salvation , he then failes in this , and sinnes in his calling . secondly , his end must not be amisse , he must not ayme at riches , abraham was poore , and so was iacob , yet god made them rich and mighty , they were diligent in their callings , and god brought in wealth ; god calles not a man to trust in himselfe , to make riches his ayme and end , to seeke excesse , superfluity and aboundance , to live deliciously , to satisfie our lusts and pleasures , our ayme must bee gods glory , and the publique good , and then god will cast riches upon us as our wages . thirdly , let it be a right care , and not an inordinate care , there is an inordinate care which checks the word , you may know whether your care be such an immoderate care or no by these three signes . first , if you be troubled in the businesse you goe about , consisting either in desire , feare , or griefe , when as we either desire such a blessing exceedingly , or feare that we shall not have it , or greeve much for the losse of it . secondly , when wee feare we shall not bring our enterprise to passe , or attaine to that which we desire . when wee are troubled at it , if it be not accomplished , and greeve when wee foresee any thing that may prevent it , care being aright , sets head and hand on worke ; but when the affections are just & right , there is no tumult or turbulencie in them . when is a man covetous ? i answer , that then a man is a covetous man , when as he hath desires arising in him , which are contrary on the former rules , and hee resists them not , or else resists them so weakely and feebly , that hee gets no ground of them ; hee sees no reason why he should resist them , and therefore gives way unto them . a man is not a covetous man , nor an ambitious man which hath covetous and ambitious thoughts , for these the holiest men have , but hee that hath such thoughts , and strives not at all against them , or else strives but weakely , he is a covetous and ambitious man. a godly man may have these thoughts and desires , but hee strives strongly against them , gets ground of them , and gives them a deathes wound , but the covetous man hee yeelds unto them , the godly man he gets the victory over them . now this covetousnesse is evill in it selfe ; for first of all , it is idolatry and spirituall adultery , and then it is an evill and bitter roote , having many stalkes on it ; he that doth doe any thing to hold correspondencie with it , he that doth belong unto it , to him it is the root of all evill , luke 16. it keepes men from salvation , it chokes the good seedes sowen in mens hearts . secondly , it must be mortified , for the vanity of the object is not worth the seeking , therefore in the 16 luke 9. it is set downe in a comparison with the true treasure , and expressed in these foure circumstances . first , it is called the mammon of unrighteousnesse and wicked riches ; because it makes men wicked , opposed to spirituall blessings which are the best . secondly , it is least , because it doth least good , it preserves us not from evill , it doth the soule no good . thirdly , it is but false treasure , it hath but the shadowe of the true , it shines as if it were true , but yet it is but false and counterfet . lastly , it is not our owne , it is another mans , riches are the goods of others not our own , luk. 16. 12. and 10. 41. 42. there are foure attributes given to riches . first , they are many things , and require much labour , martha was troubled about many things . secondly , they are unnecessary , one thing is necessary . thirdly , they will be taken from us ; fourthly , they are not the best , and therefore our desire after them should be mortified . from hence bee yee exhorted to mortifie this earthly member , covetousnesse , which is idolatry , a sinne unto which all men are subject : young men though they want experience of riches , are notwithstanding subject to this vice ; but olde men are most subject unto it , though they have least cause and reason for it . professours of religion are subject to it , many times it growes up with the corne & chokes it , therefore use effectuall meanes to roote it out of your hearts . first of all , pray to god not to encline your hearts to covetousnesse , it is impossible for man , but easie for god to doe it . secondly , be humbled for sinne , wee are so covetous and desirous for money , because we were never humbled for sinne so much as we should be , and this is the reason why many would rather let christ goe then their wealth and riches . thirdly , use them to better purpose then heretofore yee have done , make friends with them , and finde some better thing to set your hearts upon . except you have a better treasure , you will not vilifie and depart with these ; labour therefore for true godlinesse with content , which is great gaines , 1. timoth. 6. 6. which heales this malady , and takes away the false pretences of gathering , having , and affecting great riches . finis . notes, typically marginal, from the original text notes for div a10024-e11570 doctrine 1. simile . doct. 2. mortification what it is . simile . mortification why a turning of the heart . quest. 1. answer . when sinne seemes to be mortified , and is not . 1 2 simile . 3 4 5 simile . 6 simile . use. quest. 2. answ. how o know when ●●st is mortified . 1 ● 3 simile . five motives to mortification . 1 motive . obiect . az●●rer . simile . ●● motive . 3 motive . simile . 4 motive . how sinne couzens . 1 1 pet. 1. 14. ● mat. 4. 4 5 heb. 3. 13. motive . rom. 6. 19. motive . rom. 6. 16. vse 1. vse 2. 2 tim. 1. 16. simile . obiect . 1. answ. 1. 1 the power of a regenerate man. 2 obiect . 2. gal. 5. 17. answ. 2. use 3. it is not enough to abstaine from sin in the action , but it must be in the heart . obiect . answer . vse 4. no man so holy but needs mortification . meanes how to come to mortification . meanes to get a willing heart august . 2 meanes , to take paines about it . simile . errors of men about mortification . 1 simile . 2 simile . simile . the fruitles● paine of the papists in th● point . the outward meanes which further mortification . first , moderation in lawfull things . exces in lawfull things is dangerous . the second outward meanes , vowes and promises . vowes when lawfull . how to b● est●emed of and made . 1 2 3 the third outward meanes , avoyding occasion to sin . obiect . answ. the fourth outward meanes , fasting and prayer . 3 meanes , the assistance of the spirit . obiect answ. how the spirit may bee won or lost . 1 2 how the spirit is resisted . acts 6. 10. & 7. 51. how the spirit is grieved ▪ how the spirit is quenched . 1. 2. 2 thes. 5. 19. 3 luk. 11. 13. 4 meanes . to walke in the spirit . gal. 5 , 16. simile . 5 meanes . faith. acts 15. 9. ephes. 3. 17. obiect . 1. answ. 1. the order of faith in the regenerate . obiect . 2. answ. 2. how christ dwels in the heart . simile . error about mortification , confuted . 6 meanes , spirituall ioy. simile . pro. 2. 10. 7 meanes , humility . 1 pet. 5. 5. humblenesse of minde , what it is . ezek. 36. 16 doctr. 1 what is here meant by members . why called members . reas. 1. 2 pet. 1. 13. reason 2. reason 3. reason 4. matth. 5. 29. 2 what is ment by earthly members . what it is to be earthly minded . 2 3 how a man may come to know spirituall things , and yet not be renewed . 1 2 3 4 dan. 4. 34. 5 mar. 6. 20. 6. the order of the faculties of the soule . qu●st . 1. answ. 1. how a naturall man may know spirituall things . rom. 8. 5. 1 cor. 2. 14. what it is to be heavenly minded . ephes. 4. 23. simile . 1 cor. 2. 9. opened . simile . quest. 2. answ. 2. quest. 3. answ. 3. simile . how the understanding enlightned , may doe good to the rest of the faculties . 1 2 simile . 3 4 vse 1. 1 nothing more hurtfull to man then earthly mindednesse . when men are said to lose their excellencie . simile . reas. 1. simile . sinne onely makes a man lose his excellency . reason 2. 1 tim. 6. 10. simile . 2 nothing so hateful to god as earthly-mindednesse . iam. 4. 4. 3 nothinglesse beseemeth a professor then earthly-mindednesse . simile . heb. 6. 6. difference betwixt the backsliding of the saints , and the wicked . a threefold cause of the backsliding of the godly . cause 1. cause 2. cause 3. 1 a caveat to those that stand . 2 those that have fallen . revel . 3. 3 those that have not yet tasted of the sweetnesse of christ. 1 yong men . 2 old men . obiections of earthly mindednesse answeted . obiect . 1. difference betweene nature and sense luk. 15. 23. iam. 5. 5. simile . 〈◊〉 2. a threefold difference in the matter of sense , between the superiour and inferiour faculties . 1 2 3 heb. 11. 14. obiect . 2. esay 6. 5. mat. 24. 11. ● the marty● speech . 2 a good groūd required for doing of good simile . 2 pet. 2. 12. simile . 1 pet. 4. 4. obiect . 4. simile . ier. 9. 23. simile . all mens comforts stand in gods face . simile . psal 62. 23. vse 2. why it is hard for a rich man to be sared . motives to mortifie our earthly members . 1 simile . one reigning sinne makes a man unrighteous . luk. 9. 23. obiect . answer . meanes to obtaine the loathing of earthly things . 1 humiliation . false grounds of it . 1 2 3 wherein true humiliation stands . 2 the royaltie of spirituall things . heb. 11. 34. a constant and diligent watch ouer the heart . rev. 3. 8 , 9. meanes to get heauenly-mindednesse . i faith. a twofold snare of the world . 2 humility . iam. 4. 8. simile . 3 a iudgement rightly informed concerning earthly things . eccles. 1. 14. 4 a sight into the all-sufficiency of god. gen. 17. 1. ier. 2. 13. 5 a remembrance from whence we are fallen . rev. 2. 5. simile . simile . a spirituall consumption compared to a bodily . such are fitly compared to neb●chadnezars●mage ●mage . dan. 2. 32. motives to heavenly things . 1 heauenly things a better obiect . 2 nosweetness● in earthly things . 1 because they are mutable . 2 because of our condition 1 whether good . 2 wicked . psal. 55. 19. the nature of earthly mindedness . 1 pet. 3. 20. 1 sam. 5. 12. 3 no salv●tion 〈◊〉 them . mat. 6. 24. god wil have all the soule , or none . luk. 9. 23. christs two markes of a true christian 4 it is the best part to do so . proved by 1 authority . luk. 10. 41 , 42 opened . a foure-fold difference betweene earthly and heavenly things . gen. 3. 17. 2 3 4 luk. 16. 8 , &c. o●ened . phillip . 3. 8 , 9. 2 reasons . 1 2. 3 5 all things are at gods disposing . psal. 31. 16. psal. 6. 8. simile . markes to know whether we have lost our earthlylymindednes marke 1. 1 1 tim. 6. 9 , 10. 2 pet 2 12. 2 recreation when lawfull . marke 2. 2 cor. 4. 5. rom. 7. 17. marke 3. 2 pet. 2. 1. obiect . 1. eloquence no ornament to the word . answ. 1. the ●superexcellency of the word . obiect . 2. answ. 2. the word should not be mixt with eloquence . 2 cor. 4. 5. opened . 1 cor. 1. 17. opened . what meant by initsing words . 1 cor. 10. 4. obiect . 3. answ. 3. how learning and eloquèce is to be used in preaching the word . simile . imile . ●●iect . 4. ministers should not please their people with eloquence . simile . marke 4. 2 cor. 5. 16. what knowledge is wrought by the spirit . 1 persons . 2 things . obiect . answ. to know whether the heart be renewed by the spirit . 1 by his affections . psal. 112. 1. 2. by his speeches . mat. 12. 34. simile . obiect . answer . 2 tim. 2. 20 , 21 opened . obiect . 2. answ. 2. 3 by his actions . marke 5. 2 tim. 4. 3. vse rev. 22. 11. simile . the least sins to be avoided secret sins to be looked into motives to keepe watch over our harts 1 1 tim. 3. 21. 2 iam. 1. 21. hebr. 13. 5. 3 iam 5. 16. obiect . answ. ezek. 22. 30. notes for div a10024-e22210 doctr. ephes. 5. 1. 1 th. 4. 3 , 4 , 5. doct. 2. fornication what a grievous sinne . pro. 2. 17. 1 cor. 6. 9. 1 the sinfulnes of fornication . 1 1 thes. 4. 7. 2 rom. 1. 21. 24. eccles. 7. 26. prov. 22. 14. 5 the punishment of fornication . heb. 13. 4. pet. 2. 9 , 10. pro. 5. 8 , 9 , 10 11. prev . 6. 33. 55. pro. 3. 4. rev. 18. 7. 3 the danger off●rnication prov. 23. 27. prov 2. 19. eccles. 7. 26. neh. 13. 26. simili . 4 the deceitfulnesse of fornication . deceit , of the devill discovered . deceit 1. hope of repentance . deut. 29. 19. esay 28. 15. ezek. 24. 13. ephes. 4. 19. deceit 2. present impunity . eccles. 8. 11. ● 1 sam. 3. 12. 2 rom. 9. 22. 3 rom. 2. 4 , 5 , 6. rev. 2. 21 , 22. deceit 3. present sweetnesse in sinne . ● obiect . answ. 2 mat. 18. 8. 3 deceit 4. the falscesse of common opinion and carnall reason . deceit 5. hope of secrecie . 1 mat 6. 4. 2 sam. 12 , 10 , 11 , 12. 1 sam. 2. 30. 2 ● . simile . use 1. simile . obiect . answer . numb . 16. 16 obiect . answ. vse 2. simile . trial whether this lust be mortified . ● . simile . 2 simile . 2 pet. 2. 8. 3 simile . obiect . answ. meanes against fornication . first , for such as have beene given to this sinne . meanes 1. meanes 2. meanes 3. 2 pet. 5. 2. 2 for such as are guilty of this sinne . helpe 1. helpe 2. helpe 3. revel . 12. 17. heb. 10 29. matth. 22. 7. helpe 4. simile . iam. 1. 14. 15. helpe 5. obiect . answ. helpe 6. simile . helpe 7. simile . frov. 2. 10. 11 helpe 8. simile . mal. 3. 2. act. 4. 38. notes for div a10024-e26180 doctr. the haynousnesse of the sinne of uncleannesse . 1. 2 3 4 the deceits of satan to draw men on to the acting of this sinne . 1 prov. 2. 19. what repentance is . hos. 7. 14. the second deceit of satan . rom. 2. 4. the third deceit of satan . 1 cor. 15. 33. titus 2. 4. the fourth deceit of satan . matth. 6. 4. 2 sam 12. 12. eccles. 10. 20. the fift deceit of satan . notes for div a10024-e27000 doctrine . reason 1. reason 2. reason 3. reason 4. three things ob●erue to be in conc●piscen●e . simile . what 's meant by concupiscence . 2 a double lavv simile , 3 what is the operation of evill concupiscence . simile . what is to bee mortified . exod. 23. 17. note . quest. ans. acts of mortification . meditation and laying to heart , is the means to mortification . 2 3 vse . reason . 3. signes of mortification . 1 is a generall reformation in heart and life 2 signe of true mortification is a right iudgment of sin & true loathing it . simile . 3 and last signe of mortification , is actuall abstinence from sinne . quest. ans. 1 meanes to labour for theassurance ●of pardon for one sinnes . 2 meanes is abstinence from all occasion of sinne . 3. meanes , grace , holinesse . 4 meanes is prayer . notes for div a10024-e29380 doct. what affections are . three things nith● soule what an affection is a double appetite . three sorts of affections . 2. affections when inordinate . the first cria of the inordinate affections is to examine them by the rule . rule 1. rule 2. rule 3. rule 4. the second triall is by the effects . effect . 1. effect . 2. 1 pet. 3. 7. effect . 3. ephes. 4. 20. effect . 4. what it is to mortifie affections . 3 why they are to be mortified . reason . 1. simil. reas. 2. reas. 3. ephes. 4. 20. 1 sam. 18 , 10. 1 pet. 5. 8 ; reas. 4. simile . vse . simile . meanes to mortifie inordinate affections . meanes . 1. two wayes how to discerne a continued inordinate lust . 1. 2. simile . causes and remedies of inordinate affections . cause 1. simil. remedy 1. remedy 2. remedy 3. remedy . 4. cause . 2. remedy . simile . ephes 3. 16. cause . 3. remedy . the right object of our affection , god. simil● . cause . 4. simile . remedy . simile . simile . simil. cause . 5. remedy . cause . 6. remedy simili . prov. 22. 19. & 23. 20. cause 1. psal. 33. 13 , 14. ●●e . motives to conquer and master inordinate affecti . motive . 1. simile . simile . motive 2. prov. 18. 14. simile . simile . motive 3. 1 tim. 6. 9. iudg. 6. 14. motive . 4. iam. 1. 20. 1 pet. 2. 1 ezek 31. motive 5. iames 3. 13. motive 6. notes for div a10024-e32240 esay . 41. 23. heb. 11. 6. doct. 1 2 luke 12. 19. psal. 307. 1 reason . 2 reason . 3 reason ob : ans. ob : ans. 2 3 4. deceipt 1. quest. ans. 1 2 3 2 deceipt . ans. 2 3 4 1 2 o● . ans. 1 2 3 3 ●eipt . ans. 2 gen. 22. ●● . 3 4 deceipt . ob. ans. signes . 1 2 signe . 3 signe . 4 figure . doct. 2 2 3 1 2 3 4 1 ob. ans. 2 3 4 1 2 3 4 1 2 ob. ans. 1 2 3 1 reason . reason ? 3 4 5 quaest. ans. quest. ans. rule . 1 rule , 2 rule , 3. signe 1. signe 2. signe 3. quest. ans. circum . 1. circum . 2. circum . 3. circum . 4. 1 2 3 4 vse . meanes 1. meanes 2. meanes 3.